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BR  325  .T5  1841 
Tischer,  John  Frederick 

William. 
Life  of  Martin  Luther 

Section 


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S.  K.  HOLTSINGERS 

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LIFE 


0^-^^^i^i 


OF 


lUN   4  1919 


MARTIN   LUTHER; 


JOHN    FREDERICK  WILLIAM   TISCHER 


TO   WHICH    IS   ADDED, 


A    SELECTION   FROM 


THE    MOST  CELEBRATED 


SERMONS    OF    LUTHER 


PUBLISHED   BY 

SALMON    S.    MILES, 
1841. 


INTRODUCTION 


TO 


THE    LIFE    OF    MARTIN    LUTHER. 


The  sixteenth  century  was  the  most  remarkable  and  splendid  age 
of  the  world,  both  as  it  respects  the  great  and  exalted  men,  and  the 
important  events  which  it  produced.  The  most  important  of  all  events, 
which  render  the  sixteenth  century  the  most  splendid  period  since  the 
era  of  the  Saviour  of  the  world,  is  the  Reformation  to  which  that  century 
gave  birth.  Welcome  must  this  change  have  been  to  all  Germany,  a 
country  where  the  liberty  of  the  subject,  and  the  freedom  of  conscience 
seemed  to  be  at  home ;  where  liberty,  since  the  time  of  the  Romans  till 
this  very  moment,  knew  how  mightily  to  protect  her  rights  against  every 
attempt  of  tyrants,  against  the  most  subtle  artifice  of  usurpers,. and  against 
the  encroachments  of  despotism  and  oppression. 

From  Germany  proceeded  the  power  which  caused  Rome,  the  once 
proud  mistress  of  almost  the  whole  known  world,  to  tremble,  even  when 
s'he  was  at  the  zenith  of  her  potency.  And  from  Germany  also  pro- 
ceeded the  power  which  shook  the  triple  crown  of  the  most  artful 
religious  and  temporal  usurper  at  more  modern  Rome,  and  brought  her 
to  the  very  brink  of  inevitable  ruin.  In  such  a  country  as  Germany, 
darkness  could  not  long  abide,  nor  tyrants  with  impunity  long  exercise 
their  intolerable  profligacies.  It  was  in  Germany,  where  the  morning 
dawn  of  a  pure  worship  of  the  Supreme  Being,  and  of  a  wise  liberty  of 
conscience  was  destined  to  arise.  But  it  was  only  in  Italy,  a  country 
which,  in  other  respects,  was  the  seat  of  the  greatest  mental  refinement, 
where  a  burning  climate  heats  the  blood  to  the  production  of  the  wildest 
and  most  inordinate  passions ;  in  Italy,  the  mind  could  be  so  far  subdued 
and  debased,  the  feelings  of  liberty  so  far  depressed,  that  man  literally 
crept  in  the  very  dust,  and  willingly  bent  his  neck  to  the  yoke  Vhich 
superstition  and  the  lust  of  dominion  riveted.  To  a  romantic  people, 
which,  by  a  warm  and  agreeable  atmosphere,  a  luxurious  and  ever  young 
and  ever  smiling  nature,  and  the  most  manifold  fascinations  of  art,  is 
kept  in  an  eternal  enjoyment  of  the  pleasures  of  sense,  a  religion  was 
better  suited,  whose  magnificent  pomp,  whose  abundance  of  riddles  and 
secrets  allure  the  fancy,  and  whose  doctrines  insinuate  themselves  into 
the  soul  by  means  of  forms  ingeniously  contrived  by  the  painter's  art. 

But  very  different  was  the  character  of  the  Germans.  They  breathed 
not  that  warm  and  voluptuous  air  which  inflames  the  blood ;  which  so 
powerfully  excites  man  to  the  fruition  of  the  pleasures  of  sense,  and 

7 


8  INTRODUCTION. 

which  enervates  both  the  mind  and  the  body.  The  Germans  were  not 
constantly  surrounded  by  romantic  sceneries  of  nature,  nor  did  they 
continually  beholfl  a  multiplicity  of  paintings,  which,  while  they  reflect 
honour  on  the  ingenuity  of  the  Srtist,  fetter  the  senses,  impede  the 
exercise  of  the  understanding,  and  lead  to  idolatry  and  the  loss  of  liberty. 
For  the  corruption  of  religion  is  not  tlie  only  evil  that  prevails  in  a 
country  presenting  so  many  objects  which  enchain  the  senses,  and 
exclude  serious  reflection,  but  the  loss  of  both  civil  and  religious  liberty 
is  the  natural  consequence  of  such  a  state  of  things.  When  man  resigns 
himself  to  the  gratification  of  his  senses,  he  has  neither  time  nor  incli- 
nation to  employ  his  reason  on  matters  of  great  moment,  nor  does  he 
really  attach  any  value  to  them,  for  instead  of  delighting  his  senses,  they 
require  that  exertion  of  reason,  which  through  want  of  an  exercise  of  the 
understanding,  becomes  painful  to  him,  and  is  consequently  soon  relin- 
quished. Wherever  this  is  the  case,  a  tyrant,  of  whatever  description, 
will  not  find  it  difficult  to  sway  the  sceptre  of  despotism  over  a  people, 
and  deprive  them  of  both  their  political  and  religious  rights.  Such  an 
evil  existed  in  Italy  in  its  fullest  extent.  But  far  otherwise  was  the 
case  in  Germany,  where,  as  before  observed,  the  enchantments  of  the 
senses  did  not  so  much  abound ;  where  matters  of  importance  received 
due  consideration ;  where  a  colder  climate  invigorated  both  the  minds 
and  the  bodies  of  its  inhabitants,  and  armed  them  with  resolution  to 
assert  their  rights.  And  it  was  consequently  in  that  country,  where  the 
usurpations  of  the  Pontiff"  of  Rome  received  a  powerful  check,  and 
where  the  wide-spread,  and  no  longer  supportable  evils  of  a  corrupt 
hierarchy,  were  sought  to  be  remedied  by  a  radical  change  of  religion. 

At  the  period  of  the  Reformation,  the  corruption  of  the  clergy,  and 
the  shameful  abuses  by  which  they  had  debased  the  holy  and  beneficent 
religion  of  Jesus  had  been  carried  to  the  utmost  extreme.  The  seduc- 
tive artifices,  preparations  and  schemes  of  the  court  of  Rome,  for  the 
purpose  of  establishing  her  supremacy,  that  she  might  domineer  over 
the  high  and  the  low,  over  kings  and  subjects  ;  that  she  might  bestow 
countries  and  nations  by  arbitrary  will ;  carry  all  gold  and  silver  to 
Rome ;  and  exercise  absolute  authority  over  the  consciences  of  men, 
and  (as  she  attempted  to  do)  even  over  heaven  ;  these  were  matters  too 
palpable  and  outrageous  not  to  excite  attention  or  to  be  any  longer  en- 
dured. The  terrible  and  corrupting  principle,  that  the  people  ought  to 
be  kept  in  a  state  of  blindness,  was  every  where  reduced  to  practice. 
The  holiness  and  infallibility  of  the  pope  were  preached  as  indispen- 
sible  articles  of  creed,  in  order  to  avoid  the  loss  of  eternal  happiness. 
The  divinity  which  was  proclaimed  was  not  a  comforter,  nor  deliverer, 
but  an  image  erected  for  the  spreading  of  terror  ;  an  idol  which  could 
not  be  appeased  by  any  other  means,  than  by  gifts  and  ofi'erings,  and 
the  punctual  observance  of  insipid  ceremonies  and  customs.  The  hap- 
piness of  heaven  depended  on  faith  in  the  pope  and  the  papal  church  ; 
and  on  the  observance  of  such  things  as  the  selfishness  and  domineering 
spirit  of  the  clergy  prescribed.  From  the  Vatican  of  Rome,  issued  the 
terrific  flashes  of  lightning  which  accompanied  the  banns  and  anathemas 
that  were  fulminated  on  those  who  vindicated  the  freedom  of  religious 
faith,  that  sacred  right  of  man.     The  power  of  darkness,  ignorance,  and 


INTRODUCTION.  9 

superstition  governed  with  absolute  sway.  The  true  doctrines  of  Christ 
were  but  little  understood,  and  still  less  practised.  Almost  every  cler- 
gyman was  the  priest  of  superstition,  the  servant  of  sensuality,  and  the 
devotee  of  the  chase  and  of  drunkenness.  Among  a  thousand  of  them, 
there  was  hardly  one  who  either  knew  the  truth  or  was  her  friend. 
And  even  that  one,  if  perchance  he  did  exist,  was  too  timid  and  feeble ; 
too  soon  pronounced  a  heretic,  exiled  or  murdered,  to  have  it  in  his 
power  to  oppose  the  current  of  corruption  and  communicate  to  others 
his  better  knowledge  of  the  truth.  A  certain  outward  pomp,  the  ador- 
ation of  pictures,  the  marching  in  solemn  processions,  the  worship  of 
consecrated  objects,  the  reading  and  hearing  of  mass ;  half  Latin  sermons, 
rosaries,  and  a  number  of  other  follies  ;  meritorious  deeds  as  they  were 
called,  a  blind,  slavish  attachment  to  every  thing  which  the  Romish 
church  believed ;  the  insipid  recital  of  forms  of  faith,  all  these  were 
called  the  worship  of  God!  Cloisters,  in  which  idle  monks  and 
nuns  glutonously  fed  themselves,  to  the  great  burden  of  the  community; 
where  they  wasted  their  lives  in  dreams,  and  carried  on  works  of  dark- 
ness, were  deemed  holy  edifices.  The  liberty  of  investigating  religious 
truths  was  wholly  unknown.  The  sources  of  truth  were  denied  to  the 
people,  and  the  avenues  leading  to  her  sacred  altar  were  barred.  Blind 
laymen  followed  their  blind  clerical  leaders,  and  the  light  of  truth  could 
not  be  endured  by  either. 

Since  the  twelfth  and  thirteenth  centuries,  the  Norbertines,  the  Pre- 
monstratenses,  and  afterwards,  the  vile  disciples  of  the  filthy  St.  Francis, 
of  Assisio  in  Italy,  the  faithful  servants  of  superstition  ;  and  the  base 
Dominicans,  watched  over  the  darkness  which  shrouded  the  nations. 
Having  power  on  their  side,  they  barricaded  the  avenues  to  truth,  and 
brought  on  her  votaries  a  melancholy  fate.  Prodigious  was  the  increase 
of  abbeys  and  cloisters,  which  seized  on  the  fat  of  the  land,  and  con- 
sumed what  the  husbandman  had  earned  by  the  sweat  of  his  brow. 
Of  20,000  acres  of  land,  the  cloisters  possessed  at  least  8,000  acres. 
These  monastic  lands  were  exempt  from  public  taxes,  and  yet  the  cul- 
tivators of  them  were  obliged  to  pay  taxes  for  the  occupation  of  them. 
The  canons  and  secular  priests  were  paid  by  the  peasantry  ;  and  the 
cloisters  sold  their  spiritual  livings  to  their  creatures.  Heavy  indeed 
was  the  burden  already  to  the  country  ;  but  far  more  pressing  and 
grievous  did  it  become  by  the  vast  number  of  mendicant  monks,  who 
robbed  the  husbandman  of  the  fruits  of  his  hard  labour ;  and,  with  the 
booty  thus  acquired,  built  the  most  superb  monasteries,  wherein  during 
one  half  of  the  year  they  revelled  in  luxury  ;  and  during  the  remaining 
half  year  they  travelled  about  the  country  and  made  rich  collections, 
which  they  wasted  in  every  species  of  criminal  pleasurd  and  wanton- 
ness. The  collections  made  by  these  itinerant  holy  beggars,  were,  to 
the  inhabitants,  a  heavier  exaction  than  the  taxes  which  they  were 
obliged  to  pay  to  their  princes ;  those  collections  were  greater  than 
even  the  contributions  levied  by  an  enemy  from  a  conquered  country 
On  these  tours  through  a  country,  those  begging  monks  acted  in  the 
capacity  of  spies  and  bloodhounds  ;  they  eagerly  inquired  into  every 
circumstance,  to  discover  those  who  were  unfaithful  to  the  church,  and 
2 


10  INTRODUCTION. 

to  spy  out  what  the  general  jentiment  was  concerning  the  pope  and  the 
prince.  And  if  even  the  prince  was  not  according  to  their  wishes,  suf- 
ficiently submissive  and  slavish  to  the  priests,  they  preached  to  the 
people  disloyalty  to  him.  But  they  were  not  merely  burdens  and 
traitors  to  their  country  ;  but  they  were  also  addicted  to  the  grossest 
vices  and  sensuality,  and  were  corrupters  of  the  public  morals.  In 
their  passage  through  a  country,  they  cooled  the  libidinous  ardour, 
which  in  the  lap  of  luxury  they  had  cherished  during  one  half  of  the 
year,  and  debauched  married  women  and  virgins.  By  soliciting  a  com- 
pliance with  their  lustful  desires  under  the  cloak  of  religion,  and  by 
making  promises  of  absolution,  even  innocence,  fortified  by  the  strongest 
sentiments  of  honour  and  conjugal  fidelity,  fell  a  prey  to  those  wan- 
dering pious  debauchees.  In  the  very  cloisters  so  much  discord  pre- 
vailed, and  such  gross  indecencies  were  carried  on  by  the  monks  and 
nuns,  that  it  is  impossible  without  blushing  to  relate  them.  Their  lewd 
and  vicious  practices  were  so  notorious  and  universally  known,  that  they 
were  no  longer  a  novelty,  and  had  ceased  to  be  topics  of  conversation. 
The  cloisters  often  contended  with  the  public  brothels  for  the  prize  of 
superiority  in  acts  of  lewdness.  The  instruction  given  in  schools, 
consisted  in  nothing  more  than  in  teaching  the  ave  Maria,  rosaries,  and, 
at  the  utmost,  reading  and  writing.  But  the  infusion  of  sensible  and 
moral  ideas  into  the  minds  of  youth,  was  absolutely  forbidden  to  their 
instructers,  and  considered  as  a  sin  meriting  the  punishment  qf  death. 
To  the  monks  was  assigned  the  superintendency  of  the  whole  business 
of  schools.  Whoever  reads  the  records  of  the  monastic  archives,  will 
be  astonished  at  the  vast  number  of  prosecutions  which  he  will  therein 
find  to  have  been  instituted  against  many  of  the  monks,  at  the  com- 
plaints preferred  against  them  by  the  inhabitants  of  places,  who  often 
had  been  obliged  to  have  recourse  to  such  an  alternative.  There  we 
find  the  one  accused  of  having  seduced  and  debauched  another  man's 
wife,  a  single  woman,  or  a  nun  ;  another,  because  he  has  read  forbidden 
books  ;  another,  for  his  disobedience  to  the  pope  and  papal  church  ;  an- 
other, for  his  non-conformity  to  the  discipline  of  the  church.  The  evil 
must  indeed  have  been  very  great,  when  it  was  found  necessary,  in  order 
to  deter  them  from  any  more  making  suggestions  of  a  lascivious  nature 
to  females,  even  at  the  confcssionary,  to  threaten  them  with  the  punish- 
ment of  a  physical  disability  to  pursue  their  unchaste  practices.  A  cer- 
tain monk,  named  John  Schiphower,  made  the  following  bitter  complaint 
concerning  the  ignorance  and  immoral  behaviour  of  the  monks  of  his 
time  :  "  They  are  hardly  able,"  he  says,  "  without  confusion  to  sing  the 
requiem,  and  yet,  like  horned  cattle,  they  rear  themselves  up,  and  un- 
dertake to  oppose  learned  men,  and  continuing  in  their  asses'  behaviour, 
still  think  themselves  to  be  men  of  consequence.  Let  the  bishops  an- 
swer for  it,  who  intrust  to  such  people  the  pasturing  of  the  flock  of 
Christ.  It  is  only  after  being  taught  by  experience,  that  a  person  can 
be  brouofht  to  believe  with  what  errors  and  fables  the  sermons  abound 
which  they  preach  to  the  people.  The  manner  in  which  they  lead  their 
lives  is  equally  objectionable.  They  much  better  understand  how  to 
draw  liquor  from  goblets,  tlian  information  from  books.     AYiih  drinking 


INTRODUCTION.  1 1 

and  carousing  companions,  they  sit  in  taverns ;  carry  on  gaming  and 
illicit  amours,  and  daily  intoxicare  themselves.  And  these  are— priests  I 
they  are  indeed  so  called :  but  they  are — asses  !" 

One  of  the  worst  abuses  of-  Christianity  corrupted  by  popery,  at  that 
time,  was  the  doctrine  of  indulgences.  At  Rome,  a  certain  fundamental 
principle  of  the  papal  church  was  established  and  introduced  among  tho 
catholics,  that  the  successors  of  St.  Peter,  as  vicegerents  of  Christ  on 
earth,  and  keepers  of  the  immensely  rich  treasure  of  the  inlinite  merits 
of  Christ  and  all  the  saints,  from  the  holy  St.  Ursula,  together  with  the 
eleven  thousand  virgins,  down  to  the  very  last  canonized  mendicant 
monk,  had  the  power  of  distributing  this  treasure  according  to  the  wants 
of  each  individual,  and  of  thus  rendering  absolution  eifectual  to  every 
one  who  was  guilty  of  sin.  Every  species  of  sin  was  forgiven  accord- 
ing to  a  certain  tax  imposed  on  consideration  of  such  pardon ;  and  by 
this  means,  the  money  of  Europe  flowed  into  the  cofl'ers  of  tlie  pontiff. 
At  first  the  popes  presumed  to  do  no  more  than  to  remit  barely  the  tem- 
poral punishments,  which  the  canonical  laws  annexed  to  sins  of  a  cer- 
tain description.  At  lengdi  they  extended  their  judicial  power  beyond 
the  confines  of  the  grave  also,  and  forgave  or  mitigated  punishments  to 
be  received  even  after  death,  however,  always  in  proportion  to  the 
amount  of  money  paid  for  such  pardons  or  mitigations  of  punishment. 
The  papal  emissaries  traversed  every  part  of  Germany  with  their  indul- 
gences, and  were  received  with  extraordinary  demonstrations  of  respect. 
The  following  circumstance  may  serve  as  an  example  of  the  honour 
which,  on  such  occasions,  was  shown  to  them,  xit  the  commencement 
of  flie  lifteenth  century.  Cardinal  Raymundiis  travelled  through  Germa- 
ny, by  consent  of  the  emperor,  and  in  the  summer  of  1503  arrived  j^t 
Bremen.  He  was  met  by  the  archbishop  at  the  gate  of  the  city,  where 
a  procession  was  formed  on  the  occasion,  and,  with  burning  tapers, 
monstrances,  and  songs,  the  holy  cardinal  was  conducted  into  the  city. 
The  streets  were  strewed  with  grass ;  the  houses  were  hung  with  gold 
embroidered  Flemish  wares  and  tapestry,  and  decorated  with  green  twigs 
from  the  trees.  All  the  bells  were  rung,  and  the  musicians  of  the  city 
played  in  concert,  with  posaunes,  trumpets,  French-horns,  clarionets, 
and  flutes.  And  although  the  cardinal  did  not  set  a  high  price  on  his  holy 
commodity,  for  a  person  might,  for  twelve  to  eighteen  groats,  purchase 
a  letter  of  indulgence,  yet  in  Bremen  he  collected  the  sum  of  six  thou- 
sand seven  hundred  and  forty  Rhenish  gilders,  a  great  sum  for  that  time. 
Emissaries  of  that  description  were  also  at  Achen,  Cologna,  Wesel, 
Frankfort,  and,  in  short,  all  the  cities  of  Germany.  Hitherto,  at  the 
distribution  of  such  indulgences,  the  absolving  penance  and  confession 
of  sins  was  a  matter  which  necessarily  preceded  the  granting  of  indul- 
gences. But  inasmuch  as  the  required  confession  of  sins  deterred  many 
a  one  from  purchasing  a  letter  of  indulgence,  the  monk  named  Tetzel, 
soon  afterwards  made  his  appearance,  and  without  imposing  such  a 
condition,  ofi'ered  his  wares  for  sale. 

But  if  we  have  reasons  to  be  astonislied  at  the  superstition  of  tJiUt 
people,  and  tlie  base  impositions  practised  on  them  by  the  Romish 
cliurch,  in  times  which  preceded  the  reformation,  what  shall  we  say, 
when  in  diese  modern  and  much  boasted  enlightened  times,  after  having 


18  INTRODUCTION. 

enjoyed  the  glorious  light  of  that  reformation,  a  portion  of  mankind  are 
still  superstitious  enough  to  be  the  willing  dupes  of  such  deceptions. 
For  a  proof  of  this,  we  need  only  to  advect  to  a  late  circumstance  in  re- 
gard to  indulgences.  The  pope's  legate  m  France,  Cardinal  Caprara, 
as  lately  as  the  year  1802,  in  a  very  lively  manner  reminded  us  Protest- 
ants of  this  almost  forgotten  papal  indulgence.  In  his  proclamation  of 
the  9th  of  April,  in  the  same  year,  by  which,  in  the  name  of  the  pope, 
he  grants  absolution,  the  following  is  mentioned  among  other  things  : 
"  The  pope  opens  to  you  all  spiritual  treasures,  of  which  the  Supreme 
Being  (!  !  !)  has  appointed  him  the  giver  and  dispensator.  By  virtue, 
therefore,  of  the  apostolical  power,  we  proclaim  to  you  the  absolution  in 
the  form  of  a  jubilee,  which  his  holiness  has  been  pleased  to  appoint 
for  the  Catholics  generally  who  inhabit  the  extensive  territory  of  the 
French  republic.  The  granting  of  absolution  shall  last  thirty  days. 
During  these  days,  the  holy  father,  in  the  name  of  the  Lord,  (in  the 
name  of  the  Lord !  !  !)  grants  absolution  and  full  forgiveness  of  all  sins, 
after  the  manner  in  which,  in  the  years  of  jubilee,  it  is  granted,  to  all 
persons  believing  in  Jesus  Christ,  who,  witli  devotion  of  heart,  after  the 
reception  of  the  holy  sacrament,  will  visit  those  chifrclies  which  the 
archbishop,  bishop,  &c.  &c.,  shall  point  out  for  each  diocese.  The 
faithful  are  at  liberty  to  choose  what  clergyman  they  please  to  whom 
they  will  confess  their  sins,"  Sic.  Do  not  such  declarations  throw  us 
back  again  to  the  sixteenth  century,  when  the  reformation  commenced  ? 

We  will  now  return  from  this  digression,  to  the  period  when  Tetzel 
unconditionally  offered  for  sale  his  letters  of  indulgence. 

But  further  than  this,  shamelessness  could  not  proceed ;  to  a  higher 
degree  superstition  could  not  rise  ;  nor  could  the  latter  escape  an  attack. 
The  inconsistent,  unchristian,  insipid  nature  of  the  Romish  mode  of 
divine  worship;  the  frauds  practised  by  the  priests,  and  the  stupid 
power  of  the  monks,  must  necessarily  have  been  perceived  in  their  true 
appearance,  and  acknowledged  in  regard  to  their  sad  operations  and 
dreadful  consequences.  The  free  opinions  and  more  correct  ideas, 
which  long  before  already  had  been  expressed  by  the  Waldenses  and 
Wicklifites,  by  the  Hussites,  the  Taborites,  and  the  Bohemian  brethren, 
now  found  a  genial  soil.  John  Huss  and  Ilieronimus  of  Prague,  who 
at  Costnitz,  in  the  year  1414,  contrary  to  the  safe-conduct  granted  to 
them  by  the  Emperor  Sigismund,  were  burned,  had  already  sown  seed 
which  now  began  to  vegetate.  Hieronimus  Savanacla  had  already  been 
the  forerunner  of  the  reformers.  Out  of  the  school  of  the  excellent 
Alexander  Hagius  of  Deventer,  came  Desiderius  Erasmus,  Herman 
Buschius,  and  several  other  learned  men,  who  possessed  good  and  clear 
heads,  and  courageous  and  noble  hearts.  Their  light  spread  itself 
abroad  over  the  plains  of  Germany,  like  the  rays  of  an  enlivening  ver- 
nal sun,  whicli  rises  to  awaken  blossoms,  and  to  ripen  the  fruits  of  the 
earth.  To  the  arts  and  sciences  they  communicated  new  life,  and  laid 
the  foundation  for  better  information,  and  a  more  correct  knowledge  of 
relio'ion.  It  was  now  that  the  voice  of  truth  caused  herself  to  be  more 
loudly  heard.  The  auspicious  period  had  arrived,  when  truth  again  re- 
turned from  heaven  to  earth.  Luther,  at  AVittenberjr,  in  Saxonv.  and 
Zwingle,  at  Einsiedel,  in  Switzerland,  made  their  appearance.     Those 


INTRODUCTION.  13 

men  spoke,  and  suddenly  was  the  voice  of  discontent  against  the  Catho- 
lics universally  heard.     The  Reformation  commenced. 

At  this  critical  time,  it  was  a  most  fortunate  circumstance  for  Ger- 
many, that  her  princes  were  not  voluptuaries,  that  they  were  not  aban- 
doned villains.  They  needed  not  the  foul  indulgences  of  priests  to  heal 
their  wounded,  terrified  consciences  ;  they  needed  not  the  eulogiums  of 
the  base,  in  order  to  cover  their  scandalous  deeds.  It  was  lucky  for 
Germany  that  her  counts,  princes,  dukes,  and  archdukes,  were  not 
giddy-brained  grandees  ;  that  they  did  not  merely  laugh  at  the  absurd 
frauds  committed  by  the  priests,  as  did  formerly  the  considerate  heads 
at  the  court  of  Charles  the  Bald.  No,  they  took  the  matter  into  more 
serioys  consideration,  and  called  vices  by  their  proper  names.  They 
used  their  utmost  endeavours  to  restrain  the  levity,  the  folly,  and  the 
scandalous  practice  of  duping  mankind.  They  did  not  shut  their  ears 
to  the  complaints  of  the  oppressed,  nor  to  the  voice  of  truth.  The 
princely  table  had  not  disqualified  them  to  reflect  on  truth  and  error,  as 
it  had  so  many  enervated  princes.  Wine,  the  chase,  and  voluptuousness 
had  no  fettering  charms  for  them  ;  nor  could  the  artifice  of  the  monks 
render  them  the  slaves  of  the  priests.  Almost  all  electors,  dukes,  and 
other  princes,  declared  themselves  to  be  in  favour  of  the  Reformation. 
Many  of  them  were  the  most  confidential  friends  of  Luther,  Zwingle, 
Melancthon,  Oecolampadius,  and  other  learned  reformers,  with  whom 
those  princes  carried  on  epistolary  correspondences,  and  consulted  the 
reformers  as  to  the  best  means  of  introducing  the  Reformation  into  their 
own  dominions.  In  almost  every  place,  this  important  religious  change 
was  eagerly  adopted.  In  the  natural  world,  it  is  necessary  only  that 
the  gradually  collected  inflammable  matter  should  be  touched,  and  an 
earthquake,  or  lightning  and  thunder,  instantaneously  burst  forth,  which 
cause  the  most  mighty  and  dreadful  convulsions  in  the  frame  of  nature : 
And  such  was  likewise  the  case  with  regard  to  the  Reformation.  From 
Wittenberg  and  Switzerland  came  the  powerful  shock,  which  caused  a 
general  agitation.  Eagerly  did  men  avail  themselves  of  the  rays  of 
light  whicli  every  where  beamed  forth.  The  world  was  prepared  for  this 
event,  and  in  some  parts  of  it  the  explosion  occasioned  great  convulsions. 

It  was  only  the  house  of  Austria  which  at  this  eventful  period  re- 
mained the  faithful  adherent  to  the  pope,  and  the  subservient  pimp  of 
superstition.  Indescribable  was  the  misery  which  that  house  brought 
upon  all  Germany,  and  millions  of  Germans  did  she  murder  to  stop  the 
progress  of  truth;  to  protect  blessed  ignorance  and  stupidity;  to  exer- 
cise the  most  shameful  and  oppressive  tyranny,  and  to  favour  the  priest- 
hood and  its  vile  deceptions.  The  Romish  clergy  had  always  been  the 
prop  of  despotism.  The  captivity  of  the  human  mind  tended  to  the 
increase  and  aggrandizement  of  the  power  of  princes ;  and  we  have 
seen,  that,  like  the  Roman  clergy,  they  reaped  advantages  from  the  im 
becility  of  men's  minds,  and  from  a  prevalence  of  sensuality. 

Religion  has  but  too  often  and  too  successfully  been  used  as  a  neces- 
sary and  precious  instrument  with  which  to  facilitate  the  oppression  of 
tlie  subject.  And  a  blind  submission  to  tyrannical  power  likewise  pre- 
pares the  minds  of  men  for  a  blind,  convenient  religious  creed ;  and  with 
usurv  does  the  hierarchy  return  her  services  to  despotism.    The  bishops 

B 


14  INTRODUCTION. 

and  prelates  were  zealous  procurators  of  majesty,  and  were  always  ready 
to  sacrifice  the  interest  of  the  subject  to  the  benefit  of  the  church.  It 
was  a  happy  circumstance  for  Germany,  that  at  the  commencement  of 
the  Reformation,  there  sat  men  on  the  imperial  throne,  who  neither 
lacked  for  talents,  nor  submitted  entirely  to  the  mandates  of  the  pope. 
At  the  beginning  of  this  momentous  crisis  of  religious  affairs,  Maximilian 
wore  the  imperial  crown.  This  prince,  after  having  been  cured  of  some 
natural  infirmities,  which  probably  originated  in  a  bad  education,  was  at 
length  found  to  unite  in  himself  very  great  talents.  His  education  had 
been  neglected  through  the  avarice  and  indolence  of  his  imperial  father, 
Frederick  the  III.,  and,  until  the  tenth  year  of  his  age,  he  was  considered 
to  be  very  stupid  and  simple,  but  lie  was  sson  after  admired  as  the 
wonder  of  the  age  in  which  he  lived.  He  was  master  .of  several  lan- 
guages, wrote  and  spoke  them  fluenUy ;  he  was  at  first  brave  and  active, 
and,  in  short,  discovered  qualities  wliich  procured  him  great  respect. 
He  married  the  most  wealthy  princess  of  his  time,  Maria,  the  only 
heiress  of  Charles  the  Brave,  of  Burgundy.  With  her  he  received  the 
seventeen  United  Provinces  of  the  Netherlands,  and  laid  the  foundation 
of  the  formidable  power  of  the  house  of  Austria.  Maximilian  had 
from  the  Netherlanders  learned  what  men  dare  to  risk  in  behalf  of  a 
good  cause,  and  with  what  invincible  courage  they  contend  for  their 
noblest  rights.  The  injuries  which  Maximilian  had  done  to  the  political 
constitution  of  these  Netherlanders,  to  such  a  degree  roused  their  re- 
publican spirit,  that  they  sought  to  get  his  person  into  their  power,  and 
in  this  attempt  they  succeeded  at  Bruges,  where  for  ten  weeks  they 
kept  him  confined  as  a  prisoner  in  the  castle  at  that  place,  and  before 
his  face  executed  some  of  his  principal  ministers  of  state. 

Maximilian  undertook  nothing  against  the  reformers.  He  saw  the 
gigantic  fall  of  the  clergy,  and  became  sensible  of  the  necessity  of  an 
entire  change  in  the  church.  His  love  of  the  chase  prevented  him  from 
doing  more  towards  it  than  he  did,  and  he  died  with  the  following 
declaration:  "  If  God  does  not  provide  better  for  poor  Christianity  than 
I,  wretched  chamois  hunter,  and  the  sottish  Julius  at  Rome,  then  will 
she  be  in  a  truly  forlorn  condition,"  Already  the  conclave  at  Rome 
trembled,  and  perceived  its  inevitable  fall  hastening  on,  when  the  Ger- 
man princes  chose  for  their  emperor,  Frederick  the  "Wise,  Elector  of 
Saxony.  But  when  Frederick  refused  to  accept  of  the  imperial  crown, 
and  in  his  stead,  the  nephew  of  Maximilian,  Charles  V.,  was,  in  the 
year  1519,  through  the  mediation  of  this  Elector  of  Saxony,  chosen 
emperor,  the  hopes  of  the  papal  conclave  were  revived,  and  the  pontiff 
collected  the  whole  force  of  his  influence  to  persuade  the  newly  elected 
emperor,  that  pious  offspring  from  the  house  of  Austria,  to  assist  in  the 
pious  work  of  exterminating  the  heretics.  The  most  terrible  principles, 
the  basest  artifices,  accompanying  the  most  unconscientious  promises, 
and  the  most  cunning  devices  of  every  kind,  calculated  to  excite  the 
emperor  to  a  war  against  the  Protestants,  were  industriously  applied. 
Charles  V.  was  indisputably  the  most  powerful  prince  of  that  period, 
and  no  power  in  Europe  dared  to  enter  into  a  war  with  him.  He  was, 
according  to  the  presentiment  entertained  by  the  German  princes,  the 
instrument  for  the  accomplishment  of  all  the  evils  and  indescribable 


INTRODUCTION.  15 

miseries  which  the  odious  house  of  Austria  would  bring  on  the  most 
flourishing  countries  and  empires.  ' 

This  dangerous  preponderance  of  power  naturally  awakened  the  sus- 
picions which  always  accompany  a  sense  of  feebleness.  Never  did  the 
German  princes  evince  more  sensibility  to  preserve  inviolate  their 
political  constitution,  never  did  they  entertain  more  serious  doubts  con- 
cerning the  prerogatives  of  the  emperor,  and  never  did  they  propose 
more  precautionary  articles  to  be  introduced  into  the  act  of  capitulation 
to  be  signed  by  the  candidate  for  the  imperial  dignity,  previously  to  his 
election,  than  at  this  critical  time.  A  long  consultation  was  held  at 
Achen,  concerning  the  means  by  which  the  German  constitution  might 
be  preserved  inviolate  against  so  menacing  a  pewer.  At  length  a  fun- 
damental principle  was  laid  before  the  emperor,  which  he  subscribed, 
and  which  became  a  precedent  for  all  treaties-;  and  although  this  funda- 
mental principle  was  afterwards  extended  and  made  more  definite,  yet 
it  was  by  every  successively  elected  emperor  acknowledged  in  the  name 
of  the  German  empire.  These  articles,  to  be  subscribed  by  every 
newly  elected  emperor,  are  known  and  distinguished  by  the  title  of 
'■'■  Capitulalion  of  Election^''''  In  consequence  of  these  proceedings, 
Cliarles  was,  on  the  23d  of  October,  in  the  year  1520,  witli  the  greatest 
splendour  and  pomp,  crowned  emperor  at  the  city  of  Achen.  The 
sweet  intoxication  of  a  monarch,  who  is  surprised  by  his  investiture 
with  the  greatest  power;  the  joyful  giddiness  which  in  many  others,  in 
similar  situations,  opens  the  soul  to  every  soft  sensation,  and  from  which 
mankind  have  gained  many  beneficial  institutions,  in  Charles,  however, 
took  a  different  turn,  and  inclined  him  to  a  melancholy  side.  He  indeed 
interested  himself  in  behalf  of  religion,  yet  not  because  he  knew  and 
respected  her,  but  because  she  was  actively  employed  in  promoting  his 
own  interest.  For  the  sake  of  defending  certain  dogmas,  he  caused 
fire  and  sword  furiously  to  rage  against  thousands  of  victims,  while  he 
himself,  in  the  person  of  the  pope,  derided  the  very  principles  for  which 
he  sacrificed  so  much  human  blood.  He  indeed  possessed  a  strong  mind, 
but  so  much  worse  a  man  he  was.     He  was  deliberately  a  barbarian. 

But  the  other  German  princes  possessed  more  exalted  minds.  Al- 
though the  splendid  military  achievements  of  Cliarles  eclipsed  the  fame 
of  many  of  these  princes,  who  may  justly  be  ranked  among  the  noblest 
characters  described  in  history  ;  yet  the  more  quiet  and  less  renowned 
deeds  more  sensibly  touch  our  hearts  ;  and  in  the  sequel  their  actions 
procured  greater  blessings.  In  their  hearts  those  princes  gave  huzzas 
of  approbation  to  the  bold  exertions  of  Luther,  Zwingle,  Melancthon 
and  Oecolampadius,  to  overthrow  the  empire  of  ignorance.  Eagerly 
did  they  read  the  writings  of  these  eminent  men,  which  at  that  time 
excited  much  attention,  and  Avhich  in  a  condensed  brevity  contained  the 
principal  articles  of  the  Christian  doctrines,  expressed  with  extraordi- 
nary clearness,  and  in  beautiful  language.  Those  reformers  with  equal 
civility  and  dignitv,  with  equal  gentleness  and  energy,  requested  the 
best  geniuses  of  Europe  to  enter  into  an  investigation  of  t!ie  truth.  In 
their  respective  countries,  the  Reformers  actually  went  to  work,  took 
hold  of  the  matter  where  it  was  necessary  to  be  taken  hold  of,  reformed 
the  clergy,  gave  to  the  external  worship  of  God  a  regulation  suited  to 


16  INTRODUCTION. 

the  new  doctrines  ;    every  where  selected  and   ordained  such  capable 
^en  preachers,  as  had  adopted  the  rational  religion ;  dismissed  former 
preachers  who  refused  to  accept  of  such  doctrines  ;  drove  the  monks 
and  nuns  out  of  their  cloisters,  and  sequestered  their  revenues.     In  all 
cities  and  villages  ;  in  every  corner  of  Germany,  the  doctrines  spread 
by  the  reformers,  were  heard  to  be  preached,  and  the  German  hymns 
which  they  composed  were  sung,  and  substituted  in  the  room  of  the 
unintelligible  Latin  jargon.     The  doctrines  of  good  works  as  they  were 
called  ;  such  as  pilgrimages,  rosaries,  the  singing  of  the  Ave  Maria,  of 
hearing  mass,  of  purgatory,  invoking  the  saints,  <fcc.  &c.;  all  these  were 
examined  and  rejected.     The  laymen  were  assured  of  the  use  of  the 
cup  at  the  communion.      The  reformers    also  contendtjd   against  the 
doctrine  of  transubstantiation,  or  the  change  of  the  sacramental  bread 
and  wine  into  Christ's  real  body  and  blood.     And  they  finally  denied 
that  tlie  chief  bishop,  or  pontiff  of  Rome,  was  entitled  to  the  highest 
power  in  the  church.     The  whole  institution  of  the  monks,  and  the 
celibacy  of  the  spiritual  orders,  appeared  to  them  as  a  purposely  insti- 
tuted bulwark,  erected  for  the  defence  of  the  priesthood,  and  the  pre- 
servation of  ignorance  and  superstition.     An  entire  change  of  the  whole 
ecclesiastical  constitution  was  therefore  unavoidable.     Confiding. in  the 
goodness  of  their  cause,  the  public  opinion,  and   the  support  of  the 
princes,  many  preachers  now  ventured  openly  to  preach  against  monkery, 
and  to  challenge  the  monks  to  public  disputations.     But  among  the 
whole  multitude  of  monks  there  were  very  few  who  ventured  so  much 
as  even  to  come  into  their  sight.     This  was  a  great  triumph  indeed  for 
the  new  doctrines  ;  and  the  victory  obtained  by  the  reformers  over  the 
monks,  was  loudly   praised   by  the  public.     "The  monks,"  for  thus 
the  sermons  at  that  time  usually  commenced,  "  flee  before  the  light. 
Every  one  longs  for  the  new  doctrines  !     So  be  it  then  !     May  the 
light  of  the  new  doctrines  be  kindled  to  our  fellow-citizens ;  may  the 
superstition,  the  errors,  and  the  follies  of  the  monks  be  unveiled,"  &;c. 
After  this  manner  did  the  advocates  of  reform  loudly  preach  ;  and  joy- 
fully did  the  congregations  accompany  the   sermons  with  the  singing 
of  German  hymns.     But  what  laid  the  most  solid  foundation  for  the 
new  religious  principles,  was  the  circumstance  of  the  continually  in- 
creasing and  generally  diffused  acquaintance  with  that  fountain  of  know- 
ledge, the  religion  of  Jesus,  produced  by  Luther's  translation  of  the 
Bible  into  the  German  language.     When  this  task  was  accomplished, 
then  free  access  to  the  scriptures,  that  source  of  light  and  knowledge, 
was  opened  to  all  orders  of  society,  from  the  liighest  to  the  lowest. 

The  more  light  the  hearers  received  from  the  sermons  preached 
according  to  the  new  doctrines,  the  more  was  the  wrath  of  the  monks 
and  their  adherents  inflamed.  As  during  a  violent  thunder  storm,  gusts 
of  wind,  lightninir,  and  peals  of  thunder  succeed  each  other  in  rapid 
succession  ;  so  did  the  triple  crowned  primate  of  the  church  thunder 
from  the  Vatican  at  Rome  ;  so  did  he  in  terrible  wrath  hurl  down  his 
thunder  bolts,  his  banns  and  his  anathemas  upon  the  reformers,  their 
friends  and  adherents;  but  all  in  vain.  TIu)se  fulminations  and  curses 
of  excommunication  were  at  length  so  little  heeded,  that  the  papers 
which  proclaimed  them  were  publicly  burned.     The  power  and  inter- 


INTRODUCTION.  17 

ference  of  the  emperor  were  now  demanded  to  punish  the  disobedience 
and  impiety  of  the  heretics.  For  this  purpose,  a  solemn  diet  was  ap- 
pointed to  be  held  at  the  city  of  Worms,  whither  Luther  was  cited  to 
answer  for  his  conduct.  Men  trembled  at  the  approaching  fate  of  this 
courageous  man ;  and"  thought  that  they  already  saw  fulfilled  in  him, 
what  one  hundred  years  before  had,  at  Cosenitz,  been  done  to  John 
Huss,  and  Hieronymus  of  Prague.  The  friends  of  Luther  endeavoured 
to  dissuade  him  from  going  to  Worms.  "  And  even  if,"  was  the  lan- 
guage of  that  great  man,  "  and  even  if  there  were  as  many  devils  in  that 
city,  as  there  are  tiles  on  the  roofs  of  the  houses  therein,  yet  will  I  go 
there."  Luther  undauntedly  appeared  at  the  diet,  with  a  Bible  under 
his  arm  ;  and  so  forcibly  and  truly  did  he  vindicate  both  himself  and  his 
tenets,  that  no  one  could  refute  him.  But  notwithstanding  this,  the 
emperor  demanded  from  him  a  recantation  of  the  doctrines  which  he 
had  taught ;  and  when  Luther  refuse  to  comply  with  this  demand,  he 
was  indeed  permitted  in  safety  to  depart ;  but  yet  it  was  declared  by 
the  diet,  that  the  act  of  outlawry  which  had  been  passed  against  him 
was  still  in  force.  Perhaps  a  fate  similar  to  that  of  Huss  would  have 
befallen  him,  if  the  emperor  had  not  promised  him  personal  safety. 
The  Elector  of  Saxony  ti^en  took  the  anathematized  Luther  under  his 
protection,  and  assigned  to  him  as  a  secure  retreat,  the  castle  of  Wart- 
burg  in  Thuringia,  where  he  employed  himself  in  the  translation  of  the 
Bible. 

It  was  now  that  the  blessed  work  of  the  Reformation  had  almost 
taken  an  unfavourable  turn.  As  the  true  object  of  this  religious  change 
was  by  many  misunderstood,  and  erroneously  interpreted,  the  change 
produced  a  violent  fermentation  in  the  heads  of  the  peasants.  Thomas 
Muentzer,  combined  with  Storch  and  Steubner,  in  the  year  1524,  excited 
the  famous  peasants'  war  in  Suabia,  Franconia,  and  other  parts  of  Ger- 
many. Each  of  them  in  his  own  way  contributed  to  bring  about  this 
war ;  and  their  three  different  plans,  according  to  previous  concert, 
ended  in  the  accomplishment  of  their  object.  Storch  was  ignorant,  and 
therefore  boasted  of  his  having  received  a  divine  revelation.  Steubner 
was  learned,  and  hence  he  abused  the  Bible.  Muentzer  was  neither 
ignorant  nor  learned,  but  on  that  account  audacious  and  violent.  The 
dam  which  for  so  many  centuries  had  obstructed  the  human  under- 
standing from  its  attainment  to  truth,  was  now  too  suddenly  removed 
for  the  rushing  torrent  not  to  deviate  from  its  natural  and  accus- 
tomed channel.  The  revived  spirit  of  freedom  and  inquiry,  which 
ought  to  have  remained  within  the  limits  of  religious  questions,  now 
began  to  examiioe  the  political  rights  of  kings  and  other  princes.  Al- 
though at  first,  nothing  more  had  been  intended  than  to  break  asunder 
the  iron  fetters  of  religious  despotism,  it  was  at  length  resolved  also  to 
dissolve  the  most  just  and  necessary  bonds  by  which  civil  society  is 
connected  together.  The  sacred  writings  which  then  were  in  general 
circulation,  were  used  to  supply  so  much  poison  to  the  wildest  fanati- 
cism, as  light  and  aliment  to  the  love  of  truth.  The  good  cause  had 
chosen  the  bad  way  of  rebellion ;  and  now  ensued  what  always  ensue, 
as  long  as  human  nature  remains  the  same.  The  reformers  had  zeal- 
ously opposed  the  adoration  of  saints.     Every  audacious  thief  therefore. 

3  B  2  I 


I 


IS  INTRODUCTION. 

who  had  broken  into  churches  and  cloisters,  and  robbed  their  altars, 
was  called  one  of  the  reformed.  Faction,  the  spirit  of  plunder  ;  fanati- 
cism, and  disorderly  behaviour  of  every  kind,  assumed  the  colours  of 
the  Reformation,  as  their  common  banner.  The  most  monstrous  male- 
factors, before  their  judges,  acknowledged  themselves  to  belong  to  the 
new  sect.  The  Reformers  had  sunk  the  Roman  bishops  to  the  level 
of  fallible  huiTumity.  But  a  desperate  banditti,  excited  by  hunger,  now 
wished  to  destroy  all  difference  of  rank.  Violent  were  the  speeches 
which  Thomas  Muentzer  delivered  to  the  people  ;  however  the  accusa- 
tion which  he  made  against  the  princes  of  those  times,  were  according 
to  the  evidence  furnished  by  contemporaneous  writers,  and  by  Luther 
himself,  but  too'well  grounded.  "  They  are  called,"  thus  Muentzer 
spoke  to  the  people,  "  they  are  called  princes  and  gracious  lords  ;  but 
they  are  in  reality  nothing  but  tyrants  and  bloodhounds,  who  disregard 
and  despise  you  :  who  exhaust  you  by  assessments  anxl  grievous  exac- 
tions, and  suck  you  out  to  your  very  bones  ;  and  who  afterwards  lavishly 
squander  your  sweat  and  blood  in  the  perpetration  of  scandalous  sins  ; 
in  the  exiiibitlon  of  pomp,  and  in  the  enjoyment  of  voluptuous  pleasures." 
But,  alas  !  the  consequence  of  all  this  was,,  that  a  thousand  peasants  fell 
victims  to  the  fury  and  treachery  of  their  oppressors.  No  one  is  more 
inhuman,  nor  more  irreconcileable  than  the  tjTant  is  to  him  who  has 
made  an  unsuccessful  attempt  to  throw  ofl"  his  galling  yoke.  That  the 
Reformation  might  not  be  injured  by  these  unfortunate  disturbances,  all 
her  friends  united  their  utmost  endeavours  to  quelL  the  insurrection. 
Luther  himself  declared  this  tumult  to  be  a  work  of  the  devil,  who  in 
order  to  impede  tlie  progress  of  the  Reformation,  which  destroyed  his 
own,  and  the  pope's  kingdom,  had  set  on  foot  this  rebellion  through  the 
instrumentality  of  evangelical  brethren  and  preachers  of  the  faith.  Better 
princes  were  sensible  that  the  blame  of  the  civil  war  was  not  to  be 
attributed  to  t-lie  peasants,  but  to  those  whO'  continually  imposed  on 
them  new  and  oppressive  burdens,  Philip,  Landgrave  of  Hesse,  when 
he  niarclied  against  the  rebellious  peasants,  was  candid  enough  to  ac- 
knowledge, that  he  would  excuse  neither  his  own  faults,  nor  those  of 
other  princes;  because  no  faults  could  be  amended,  as  long  as  men 
were  unwilling  to  confess  them.  The  Suabians,  Franconians,  Hessians, 
Thuringians,  Alsacers,  Lorrainers,  and  Palatines,  sought  to  be  freed 
from  their  grievances ;  aivd  to  tliis  end  drew  up  the  following  bill  of 
rights  :  "  1.  That  they  would  themselves  choose  theirr  own  clergymen  ; 
2.  That  they  would  wish  to  have  the  tithes  which  had  hitherto  belonged 
to  tlieir  princes  or  the  state,  to  be  applied  to  the  best  interests  of  the 
country,  or  to  the  relief  of  the  poor ;  3.  That  they  would  no  longer 
submit  tojje  tlie  property  of  their  princes  ;  4.  Tliat  those  chase-grounds, 
fisheries,  forests,  and  common  lands,  which  the  powerful  had  unjustly 
appropriated  to  themselves,  should  be  restored  for  common  use;  5.  That 
they  would  no  longer  suffer  new  feudal  services  and  contributions  to  be 
imposed  on  them  ;  G.  That  punishments  should  be  awarded  according 
to  law  and  equity,  but  not  according  to  favour  or  hatred."  How  ex- 
ceedingly does  a  denial  of  these  requests  contradict  the  natifral  rights 
of  mankind,  and  the  welfare  of  states  !  But  how  distant  was  still  the 
happy  period,  when  princes  who  really  think  in  a  magnanimous  and 


INTRODUCTION.  19 

princely  manner,  anticipate  the  just  requests  of  their  subjects,  and  seek 
to  make  their  condition  as  happy  as  possible. 

In  the  contest  which  ensued,  the  peasants  were  beaten  at  Franken- 
hausen,  Muentzer  was  made  prisoner  and  beheaded,  and  his  head  fixed 
on  a  pole  set  up. 

In  the  year  1529,  Charles  ordered  a  new  diet  to  be  held  at  Spires. 
A-t  the  close  of  tliis  diet,  a  solemn  act  was  subscribed,  which,  by  a 
majority  of  votes,,  condemned  the  new  doctrines  and  all  further  inno- 
vations, and  specially  prohibited  the  abolition  of  mass.  Those  states 
of  the  empise  which  were  in  favour  of  the  new  doctrines,  declared  that 
they  were  unable  to  understand  how  they  could  justly  dare  to  submit 
to  a  resolution  formed  by  a  majority  of  votes,  in  regard  to  a  matter  which 
respected  their  own  salvation  and  that  of  their  subjects.  They  there- 
fore entered  their  protest  against  this  resolution  of  the  diet, — a  step, 
Avhich  afterwards  gave  them  the  name  of  Protestants.  And  inasmuch 
as  in  distant  parts  of  the  empire  they  were  painted  in  the  blackest 
colours,  and  cried  down  as  men  who  believed  in  neither  God,  nor  in  a 
future  state,  they  found  it  necessary,  for  the  sake  of  removing  those 
prejudices,  in  a  plain  and  perspicuous  manner,  to  place  before  the  eyes 
of  the  world,  a  new  confession  of  their  faith,  (as  far  as  it  differed  from 
the  former  mischievous  doctrines,)  and  which,  according  to  the  best 
information  on  the  subject  they  then  possessed,  they  held  to  be  true, 
and  founded  on  the  Bible.  This  confession  of  faith,  consisting  of  twenty- 
one  articles,  they  in  the  year  1530,  publicly  laid  before  the  diet  held  at 
Augsburg.  For  the  maintenance  of  their  Protestantism,  and  for  their 
own  protection  against  the  Catholic  states  of  the  empire,  they  concluded 
an  alliance  at  Schmalkalden,  in  the  marquisate  of  Henneburg,  near  the 
ThuEingian  forest.  The  Elector  of  Saxony,  and  the  Landgrave  of  Hesse 
were  the  most  powerful  members  of  this  confederacy,  and  on  whom  the 
less  powerful  members  placed  their  whole  dependence.  The  Catholic 
states  on  their  part,  in  the  year  1538,  opposed  to  the  Schmalkaldish 
alliance,  their  owi)  confederacy,  commonly  called  the  Holy  Alliance, 
concluded  at  Nurenberg.  And  being  supported  by  this  league,  Charles 
V.  now  ventured  to  enter  on  the  execution  of  the  grand  scheme  of  sup- 
pressing the  Protestant  confederates,  and  of  making  himself  sole  arbiter 
of  all  Germany.  When,  in  the  year  1546,  the  Protestants  had  reason 
to  fear  that  the  execution  of  this  scheme  was  nigh  at  hand,  they  took 
the  field  with  a  respectable  force.  However,  their  army  soon  separated, 
after  the  Elector  of  Saxony  had  been  obliged  to  leave  it,  in  order  to 
return  home  and  defend  his  own  country  against  Prince  Moritz  of  Sax- 
ony. Charles,  availing  himself  of  this  circumstance,  in  the  year  follow- 
ing, prepared  himself  to  attack  the  single  members  of  the  Schmalkaldish 
confederacy,  and  the  Elector  of  Saxony  was  to  be  the  first  victim  to  be 
offlered  on  the  altar  of  his  ambition.  This  elector,  who  was  the  head 
of  the  Protestant  confederacy,  in  the  fatal  battle  of  Muehlberg,  lost  both 
the  field,  and  his  own  personal  liberty.  The  Landgrave  of  Hesse  also 
fell  into  the  hands  of  the  emperor.  The  consequence  of  this  was,  that 
the  emperor,  in  the  year  1548,  felt  himself  strong  enough  to  enforce 
certain  articles  of  union,  which  were  to  remain  in  force  until  an  ecclesi' 
astical  court  should  put  an  end  to  the  religious  controversies. 

According  to  the  articles  of  this  interim,  as  it  was  called,  all  the> 


20  INTRODUCTION. 

seven  sacraments  were  to  be  observed,  and  mass,  together  with  all 
abolished  papal  ceremonies,  were  to  be  revived,  and  again  brought  into 
use.  Even  the  Romish  doctrine  of  the  presence  of  the  body  and  blood 
of  Christ  at  the  communion,  or  the  doctrine  of  transubstantiation,  as  it 
was  called,  was  proposed  to  be  re-adopted ;  and,  on  the  part  of  the 
Catholics,  the  only  concession  which  was  made  to  the  Protestants,  was 
the  use  of  the  cup  (or  wine)  at  the  Lord's  supper,  the  abolition  of  some 
holy  days,  and  a  permission  to  clergymen  to  retain  their  wives,  till  the 
decision  of  the  council  on  that  subject  should  be  made  known.  This 
jarring  mixture  of  Protestantism  and  Catholicism  was  sent  to  every 
state  of  the  empire  to  be  subscribed.  The  interim  caused  great  dis- 
turbances, oppressions,  and  persecutions.  Many  Protestants  were  even 
obliged  to  flee  from  Germany;  it  was  very  fortunate  for  them  that  there 
still  remained  a  place  where  the  Protestant  religion  enjoyed  complete 
liberty.  In  the  reign  of  Edward  VI.,  Thomas  Cranmer,  Archbishop 
of  Canterbury,  was  the  great  promoter  of  the  Reformation  in  England. 
The  Reformation  had  commenced  in  Great  Britain,  in  the  reign  of  Henry 
VIII.,  who  is  so  famous  for  his  cruelty  towards  his  consorts,  and  for  his 
writings  against  Luther,  touching  the  seven  sacraments,  and  who  re- 
ceived from  the  pope  the  title  of  defender  of  the  faith.  Cranmer, 
in  the  name  of  Edward,  invited  over  to  England,  Martin  Bucer,  Paul 
Fagius,  and  Immanuel  Trem'elius,  who,  by  reason  of  the  troubles  that 
existed  during  the  interim,  could  no  longer  stay  at  Strasburg.  These 
men,  on  tlieir  arrival  in  England,  recommended  the  Polish  nobleman, 
John  Von  Lasco,  who  was  consequently  also  invited  to  England,  from 
East  Friesland.  The  number  of  the  friends  of  truth  daily  increased  in 
England.  Martin  Mikron,  Gualter  Delenus,  and  others  from  Flanders, 
Brabant,  the  Netherlands,  and  Germany,  in  great  numbers  shipped  for 
Engird,  took  up  their  residence  in  different  cities,  formed  themselves 
into  independent  congregations,  and  in  the  exercise  of  the  true  Avorship 
of  ^od,  set  an  example  worthy  of  imitation,  to  the  native  English. 
Through  the  solicitation  made  in  their  behalf  by  the  Duke  of  Suffolk,  it 
was  even  allowed  to  the  Netherlanders  to  hold  their  religious  exercises 
in  the  city  of  London,  in  one  of  the  churches  which  belonged  to  the 
Augustine  monks.  At  the  side  of  this  Dutch  congregation,  the  other 
coHgregations,  composed  of  refugees  from  the  continent,  also  flourished, 
rereived  public  protection,  obtained  churches,  and  were  admitted  to  all 
lights  and  privileges.  Valerandus  Pollanus,  a  Netherlandish  nobleman 
from  Ryssel  in  Flanders,  founded  both  a  French  and  an  Italian  church. 
In  the  year  1552,  the  interim  was  brought  to  a  close.  The  brave 
Moritz,  who  at  that  time  was  Elector  of  Saxony,  and  from  whom  the 
emperor  tliought  he  had  nothing  to  fear,  suddenly  turned  his  weapons 
against  him,  and  drove  him  to  such  extremities,  that  the  emperor  was 
obliged  to  comply  with  the  conditions  prescribed  to  him  by  Moritz. 
The  emperor  was  also  forced  to  release  from  confinement,  John  Frede- 
rick, tlie  former  Elector  of  Saxony,  who  had  been  taken  prisoner  a« 
Muehlberg,  and  deprived  of  his  electoral  dignity;  and  likewise  Phdip, 
the  liandgrave  of  Hesse,  who  had  also  been  taken  prisoner,  as  was 
before  related :  and  the  celebrated  treaty  of  Passau  was  eff'ected.  By 
this  treaty,  the  emperor  promised  never  again  to  injure  either  their  reli- 
gious mode  of  worship,  nor  the  rights  and  privileges  of  the  Protestants, 


INTRODUCTION.  21 

but  that  he  would  within  half  a  year  from  that  time,  appoint  a  diet  to  be 
convened,  for  the  purpose  of  putting  an  end  to  the  religious  controver- 
sies which  had  prevailed.  This  important  treaty  laid  the  foundation 
for  the  subsequent  religious  peace  concluded  at  Augsburg,  and  at  once 
changed  the  whole  hitherto  sad  condition  of  the  Protestants.  Oppres- 
sion now  ceased;  the  Protestants,  the  Protestant  princes,  and  the  states 
of  Germany,  now  strengthened  themselves  in  the  rights  and  privileges 
which  they  had  obtained,  and  in  the  public  exercises  of  a  pure  worship 
of  God.  The  banished  evangelical  preachers  were  recalled  by  their 
respective  congregations,  or  others,  entertaining  the  same  sentiments, 
substituted  in  llieir  stead.  Many  a  small  congregation  increased  to  a  large 
one ;  and  in  other  places,  new  and  flourishing  congregations  were  formed. 

According  to  the  treaty  of  Passau,  a  diet,  as  has  already  been  men- 
tioned, was  to  have  been  held  within  six  months,  but  it  was  delayed  till 
the  year  1555.  On  the  6th  of  February,  in  that"  year,  Ferdinand,  tjie 
King  of  Rome,  opened  the  diet.  After  a  great  variety  of  matters  had 
been  agitated,  there  was  at  length,  on  the  25lh  of  September,  in  that 
year,  a  complete  religious  peace  concluded  by  the  diet.  The  principal 
articles  of  that  peace  were:  "  That  the  emperor,  the  King  of  Rome,  the 
electors  and  otlier  states  of  the  empire,  should  not  in  any  manner  what- 
ever, impose  hardships  on  any  of  the  states  who  assented  to  the  confes- 
sion of  Augsburg,  on  account  of  the  religious  doctrines  contained  in  that 
confession  of  faith,  nor  on  the  practice  of  those  doctrines  ;  but  should 
leave  those  states,  as  well  as  their  respective  subjects,  in  the  quiet  en- 
joyment of  their  religious  belief,  the  ceremonies  and  regulations  ob- 
served in  their  churches,  and  likewise  of  their  property.  That  the  re- 
ligious controversies  should  be  ended  only  by  Christian  and  friendly 
negociations.  That  archbishops,  bishops,  prelates,  and  other  divines, 
who  should  in  future  confess  themselves  to  belong  to  the  confession  of 
Augsburg,  should,  (which  however  was  objected  to  by  the  evangelical 
states  of  the  empire,)  lose  their  archbishopricks,  bishopricks,  prelacies, 
benetices,  and  the  revenues  therewith  connected.  That  the  ecclesiasti- 
cal livings  which  had  been  sequestered,  and  had  not  been  in  the  posses- 
sion of  any  of  the  clerg-y  at  the  time  of  the  conclusion  of  the  treaty  of 
Passau,  nor  afterwards,  should  remain  in  the  possession  of  those  to 
whom  they  had  reverted.  That  the  ecclesiastical  courts  of  bishops  were 
abolished  in  regard  to  religious  matters  affecting  the  members  of  the 
confession  at  Augsburg.  That  the  free  knighthoods  should  be  consi- 
dered to  be  included  in  this  peace,  so  that  in  i-egard  to  the  new  religion 
alluded  to,  they  should  not  be  oppressed  nor  aggrieved  by  any  one.  And 
that  in  all  the  free  and  imperial  cities,  likewise,  wherein  there  should 
be  professors  of  both  religions,  they  should  in  future  live  together  in  a 
peaceable  and  unmolested  manner;  that  neither  party  should  create  any 
(Utliculty  to  the  other  :  but  that  each  party  should  leave  the  other  in  the 
peaceable  and  quiet  possession  of  its  religion,  laith,  religious  ceremonies 
and  regulations,  as  well  as  property." 

By  this  peace,  the  Protestants  in  Germany  obtained  the  long  wished 
for  liberty  of  conscience  ;  and  being  now  freed  from  the  grievous  yoke 
of  a  foreign  pontifical  power,  they  could  publicly,  and  without  molesta- 
tion, regulate  and  perform  their  religious  worship  according  to  the  pre- 
cepts of  the  Bible.    They  would  indeed  have  been  very  glad  to  see  that 


22  INTRODUCTION. 

all  restraint  had  univ'ersally  been  removed  ;  and  that  every  one  had  been 
permitted  to  choose  which  of  the  two  reHgions  he  pleased.  But  this 
object  they  could  not  accomplish  ;  and  it  was  with  much  difficulty,  that 
on  the  day  iiiimediately  preceding  that  on  which  the  religious  peace 
was  made,  they  received  from  the  Roman  king,  the  declaration  in  behalf 
of  their  religious  brethren  who  inhabited  Catholic  countries,  and  whose 
princes  professed  the  Catholic  religion,  that  knighthoods,  cities,  and 
communes,  which  in  such  countries  acknowledged  themselves  to  be 
attached  to  the  confession  of  Augsburg,  should  not  be  forced  to  relin- 
quish that  confession. 

Sad  changes,  in  the  mean  time,  took  place  in  Great  Britain,  in  the 
English  church.  While  the  situation  of  the  German  Protestants  took  a 
change  so  much  to  their  advantage,  their  brethren  in  England  and  in  the 
Netherlands  sighed  under  great  persecutions;  where,  on  the  part  of 
the  Catholics,  no  means  were  left  untried,  to  force  the  Protestants  either 
to  a  union  with  themselves,  or  to  condemn  them  as  heretics,  and  where 
the  flames  of  a  stupid  papal  fanaticism  fiercely  raged.  Edward  VI., 
King  of  England,  died  in  the  bloom  of  his  youth,  in  the  sixteenth  year 
of  his  age,  and  the  seventh  of  his  reign,  on  the  6th  of  July,  1553  ;  a 
prince,  if  we  consider  his  years,  elevated  above  all  praise,  and  was  the 
wonder  of  his  time.  With  him  died  the  Reformation  in  England  ;  and 
the  foreigners  resident  there,  by  his  death,  lost  their  protection.  It  was 
in  vain  that  attempts  were  made  to  raise  to  the  throne  his  cousin  Lady 
Jane  Grey,  who  was  so  fleserving  of  the  diadem,  and  who  had  been 
nominated  in  the  Avill  of  Edward.  The  will  of  Henry  VIII.  was  in 
favour  of  Mary,  the  deceased  young  king's  eldest  sister  ;  which  cir- 
cumstance gave  validity  to  her  pretensions  to  the  throne,  and  deprived 
Lady  Jane  Grey  of  both  the  throne  and  her  life. 

Mary  was  strongly  devoted  to  popery,  yet  she  promised  that  she 
would  cause  no  changes  or  innovations  in  the  religion  introduced  in  the 
reign  of  Edward  VI.;  but  that  she  would  be  contented  with  the  private 
enjoyment  of  her  own  religion.  But  it  was  soon  perceived  liow  insin- 
cere she  had  been  in  her  promises.  In  order  to  strengthen  her  party, 
and  to  assure  herself  of  the  throne,  her  hypocritical  mouth  made  tlie 
promise  ;  but  after  having  gained  her  object,  she  wholly  disregarded  her 
engagements,  and  in  a  faithless  and  cruel  manner  gave  up  all  spirit  of 
toleration.  The  popish  party,  in  the  course  of  a  few  weeks,  obtained 
a  complete  ascendency,  and  the  bishops,  who,  during  the  former  reign, 
had  been  displaced,  were  now  reinstated.  A  blind  religious  zeal,  and  a 
bitter,  boundless  spirit  of  revenge,  being  combined  with  power,  the 
whole  force  of  darkness  was  employed  in  destroying  the  Protestants. 
The  purer  and  more  beautiful  worship  of  God  established  during  the 
reign  of  Edward,  was  prohibited  under  the  severest  threats,  and  entirely 
discontinued  ;  and  popery  was  restored,  to  complete  the  shocking  work 
of  persecution  and  destruction.  The  constant  and  sincere  friend  of 
truth  was  imprisoned,  led  to  the  scafiold  or  to  the  stake,  and  if  a  fo- 
roigner,  sent  back  across  the  sea.  The  most  learned,  pious,  and  virtuous 
Englishmen,  if  they  evinced  the  least  independence  of  mind,  and  spoke 
in  favour  of  the  Reformation,  were  consigned  to  the  flames  enkindlefi 
bv  the  most  infuriate  fanaticism  that  ever  disgraced  human  nature.  This 
cruel  persecution  began  by  the  martyrdom  of  Hooper,  Bishop 'if  Glor.ces- 


INTRODUCTION.  23 

ter,  and  Rogers,  Prebendary  of  St,  Paul's.  And  Goldsmith  says  : 
"  Bonner,  Bishop  of  London,  bloated  at  once  with  rage  f«id  luxury,  let 
loose  his  vengeance  without  restraint,  and  seemed  to  take  a  pleasure  in 
the  pains  of  the  unhappy  sufferers ;  while  the  queen,  by  her  letters,  ex- 
horted him  to  pursue  the  pious  work  without  pity  or  interruption.  Soon 
after,  in  obedience  to  her  command,  Ridley,  Bishop  of  London,. and  the 
venerable  Latimer,  Bishop  of  Worcester,  were  condemned  together. 
Ridley  had  been  one  of  the  ablest  champions. for  the  Reformation;  his 
piety,  learning,  and  solidity  of  judgment,  being  admired  by  his  friends 
and  dreaded  by  his  enemies." 

Those  innocent  victims  of  the  cruel  bigotry  of  Mary,  and  her  no  less 
bigoted  and  cruel  advisers,  were  executed  together.  After  being  brought 
to  the  stake,  they  mutually  comforted  each  other,  and  suffered  with  un- 
exampled fortitude.  That  pious  resignation  and  firmness  which  they  dis- 
played in  the  hour  of  death,  furnished  a.eomplete  proof  of  their  being  fully 
convinced  of  the  justice  of  the  cause  in  which  they  had  been  engaged. 

"It  was  computed,"  Goldsmith  say.^,  "  that  during  this  persecution, 
two  huniired  and  seventy-seven  persons  suffered  by  lire,  besides  those 
punished  by  imprisonment,  fines  and  confiscations.  Among  those  who 
suffered  by  fire,  were  five  bishops,  twenty-one  clergymen,  eight  lay- 
gentlemen,  eighty-four  tradesmen,  one  hundred  husbandmen,  fifty-five 
women,  and  four  children." 

Foreigners  were  at  the  commencement  of  these  cruel  proceedings 
more  mildly  treated  than  the  native  English,  and  were  permitted 
to  leave  the  country  and  return  home.  But  after  a  while,  Mary 
showed  neither  lenity  nor  indulgence  to  any;  all  were  indiscriminately 
made  to  feel  the  hand  of  persecution.  Even  the  bones  of  Bucer,  who 
died  not  long  after  his  arrival  in  England,  were  dug  up,  and  publicly 
burned.  Foreigners  were  now  obliged  to  flee  from  that  country.  In 
the  year  1554,  Valerandus  Polanus,  together  with  most  of  the  strangers 
fled,  and  with  them,  several  English  families.  The  change  which  had 
taken  place  in  Germany,  the  treaty  of  Passau,  and  the  religious  liberty 
acquired  by  the  Protestants  in  that  country,  now  favoured  the  refugees 
from  England,  in  a  manner  highly  agreeable  to  their  wishes.  Valerandus 
Polanus,  with  a  part  of  the  Walloonish  and  Flemish  congregations, 
betook  himself  to  Frankfort  on  the  Maine,  otliers  went  to  Hanau,  the 
Netherlands,  and  Switzerland.  That  part  of  these  refugees  who  arrived 
at  Frankfort,  met  with  a  very  friendly  reception ;  were  invested  with 
the  rights  and  privileges  of  citizens,  and  on  the  19lh  of  March,  1554, 
obtained  a  church  for  their  religious  exercises.  They  now  wrote  to 
those  of  their  religious  brethren,  who  were  still  scattered  about  in 
England :  informed  them  of  the  friendly  manner  in  which  they  had 
been  received  at  Frankfort,  and  advised  them  to  come  over  to  them  : 
in  consequence  of  which,  many  also  went  over  to  them.  It  was  in  this 
manner  that  the  first  French,  English,  and  Dutch  congregations  arose  at 
Frankfort.  The  most  distinguished  men  among  the  English  who  fled 
thither  for  refuge,  were  Edmund  Sutton,  William  Williams,-  William 
Whilingham,  and  Thomas  Wood, 

Such  were  the  inestimable  advantages  and  blessings  which  resulted 
from  the  formal  religions  peace,  cnnrhuled  at  Augsburg  in  the  year  1555, 
This  peace  confirmed  the  liberty  cf  conscience,  and  by  means  of  tliis  liberty 


24  INTRODUCTION. 

the  Reformation  was  spread  far  and  wide.  The  persecuted  who  fled  from 
France,  Englhnd,  and  the  Netherlands,  to  seek  an  asyhim  in  foreign 
climes,  now  received  in  Germany  the  kindest  welcome,  and  were  treated 
as  brethren.  They  received  that  freedom  of  conscience,  that  noblest 
birthright  of  man,  for  which,  in  their  own  native  countries,  they  had 
sighed  and  supplicated  in  vain. 

But  always  will  humanity  shudder  at  the  blind  and  relentless  fury  of 
papal  persecution  exhibited  in  Albion,  were  not  only,  as  we  have  seen, 
the  native  sons  of  that  far  famed  isle,  were  by  a  ruthless  and  superstitious 
queen,  sent  to  the  scaft'old  or  to  the  stake,  or  immured  within  the 
gloomy  walls  of  a  dungeon  ;  but  from  whence  she  also  drove  those,  who 
during  the  former  reign  had  fled  thither,  as  to  a  place  of  refuge  against 
persecutions  experienced  at  home,  for  adjuring  the  despotic  power  of 
the  pontiff  of  Rome.  But  the  victory  obtained  by  the  brave  Moritz, 
over  the  cruel  and  ambitious  Charles  in  Germany,  broke  the  fetters  of 
despotism,  and  humbled  the  arrogant  pretensions  of  the  pope,  who  had 
assumed  omnipotent  power  on  earth  ;  before  whom  the  greatest  poten- 
tates almost  prostrated  themselves  in  the  dust,  and  who  could  once  at 
pleasure  dethrone  kings  and  emperors. 

But  religious  liberty  was  not  restored  to  the  continent  only ;  in 
England  likevwse,  the  once  ascendant  power  of  popery  fell  to  decay 
with  the  death  of  merciless  Mary.  At  the  accession  of  Elizabeth  to  the 
throne,  the  glorious  light  of  reason  again  dawned  on  the  oppressed,  and 
dissipated  the  gloom.  There  also,  man  recovered  the  freedom  of  con- 
science, under  the  reign  of  this  wise  queen,  and  the  Protestant  ascendency 
was  restored  to  the  state  in  which  it  was  during  the  reign  of  Edward 
the  VI.,  and  even  to  a  more  flourishing  condition.  And  it  will  not  be  risking 
too  much  to  say,  that  the  benign  influence  of  the  Reformation,  gradually 
extended  in  different  degrees  to  almost  every  part  of  the  civilized  world. 

Although  it  ought  to  be  candidly  acknowledged,  that  much  praise  is 
justly  due  to  several  good  princes,  and  other  virtuous  and  eminent  men, 
lor  tlie  active  and  meritorious  part  they  took  in  promoting  the  work  of 
the  Reformation  after  it  had  been  commenced ;  yet  it  was  Luther  and 
Zuingle,  and  other  reformers  even  preceding  them,  who  laid  the  founda- 
tion of  this  religious  change,  which  forms  so  important  an  epoch  in 
the  annals  of  the  world.  To  Luther  and  Zuingle,  above  the  rest  of  their 
immediate  associates,  are  we  especially  indebted  for  their  ardent,  un- 
wearied, and  perilous  exertions  to  efl'ect  this  change.  Zuingle,  alas  ! 
was  unfortimate,  he  fell  in  battle,  a  martyr  for  the  cause  of  truth.  But 
Luther  was  more  successful.  lie  had  the  satisfaction  of  witnessing  the 
accomplishment  of  his  object.  And  the  consciousness  of  his  having  acted 
so  distinguished  apart  in  settling  on  a  firm  and  permanentbasis,thatliberty 
of  conscience,  and  that  rational  religion  which  we  now  enjoy,  must  have 
greatly  tended  to  sweeten  the  latter  part  of  his  life.  Had  it  not  been 
for  the  exertions  of  Luther  and  his  associates,  to  release  the  world  from 
papal  bondage,  we  would  most  probably  still  wear  the  shackles  of  popery. 
Bloody  religious  wars  indeed  broke  out  after  the  death  of  Luther ;  and 
no  pains  were  spared  to  destroy  the  fruits  of  his  labours  ;  but  the  utmost 
efforts  of  antichrist  were  all  in  vain  ;  the  Protestant  religion  was  too 
firmly  established  to  be  suppressed  ;  it  again  prevailed  at  last.  And  to 
the  latest  posterity,  may  it  continue  to  prevail  and  bless  mankind. 


LIFE    OF 

MARTIN      LUTHER, 

BY 

JOHN  FREDERICK  WILLIAM  TISCHER. 

ABRIDGED. 


CHAPTER  I. 

BIRTH    AND    EDUCATION    OF    MARTIN     LUTHER. 

As  a  bright  morning  dawn  is  not  always  the  precursor  of  a  splendid 
day,  and  a  cloudless  sky,  so  is  an  illustrious  pedigree  no  indication  of 
renowned  deeds  and  great  talents.  The  great  instructress  of  mankind, 
the  history  of  the  world,  presents  us  with  exalted  and  beneficent  men, 
wlio  descended  from  parents  of  low  degree,  and  whose  own  noble  actions 
raised  them  to  celebrity. 

A  striking  proof  of  this  fact,  we  behold  in  tlie  Great  Luther,  whose 
parents  were  poor  and  humble.  His  father,  John  Luther,  a  miner, 
and  his  mother  Margaret,  the  daughter  of  one  Linderaan,  resided  in  the 
village  of  Mcere,  between  Eisenach  and  Salzungen.  In  the  year  1483, 
they  took  a  journey  to  Eisleben  to  attend  the  annual  fair,  where  he  was 
born  on  the  lOtli  of  November  at  11  o'clock  at  night.  He  was  bap- 
tized on  the  calendar  day  called  Martinus,  and  according  to  the  custom 
of  those  times,  to  name  the  children  after  their  baptismal  day,  he  was 
consequently  named  Martin  Luther,  He  was  yet  very  young,  when 
his  father  moved  with  his  family  to  Mansfeld,  for  the  purpose  of  seeking 
employment  in  the  celebrated  mines  wliich  then  were  at  that  place. 
It  was  there  that  the  father  was  held  in  the  highest  esteem  on  account 
of  his  strict  observance  of  the  moral  duties,  and  his  pious  behaviour; 
which  virtues  he  manifested  in  an  especial  manner,  by  the  extraordinary 
care  he  bestowed  on  his  son.  He  was  therefore  not  only  a  good  man; 
but  was  also  what  many  forget  to  be,  a  good  father.  And  inasmuch  as 
he  would  lose  no  time  in  having  his  son  trained  to  virtue,  he  carried 
him  in  his  arms  to  school  at  Mansfeld,  and  committed  him  to  the  care 
of  his  preceptor,  with  the  strongest  injunctions  to  be  strict  in  his  disci- 
pline with  him  ;    and  his  instructor  was  consequently  so  severe,  that 

4  C  25 


26  LIFE   OF   MARTIN   LUTHER.  [CHAP.  I. 

Luther  liimself  once  confessed,  he  had  on  a  certain  occasion  been  fifteen 
times  in  succession  thoroughly  chastised  with  a  rod.  When  he  was 
in  the  fourteenth  year  of  his  age  his  father  sent  him  to  Magdeburg,  and 
as  he  there  found  no  assistance  to  promote  the  education  of  liis  son,  he 
in  the  following  year  sent  him  to  Eisenach.  He  there  joined  the  choir 
of  academical  scholars,  and  was  obliged,  with  other  poor  students,  to 
earn  his  bread  by  singing  before  the  doors  of  houses.  And  this  bread 
music,  as  Luther  himself  termed  the  singing  before  the  doors,  hardly 
atibrded  him  his  necessary  support,  and  this  mortifying  necessity  was 
embittered  by  the  circumstance,  that  he  was  often  obliged  to  take  up 
with  refusals  and  taunting  replies,  which  he  received  instead  of  the 
hoped  for  donation  of  bread. 

It  is  a  maxim,  the  correctness  of  which  is  confirmed  by  experience, 
that  when  the  unjuet  treatment  given  to  any  person  has  been  pursued 
to  the  utmost  degree  of  humiliation,  it  then  moves  with  pity  the  hearts 
of  even  those  who  had  only  in  a  smaller  degree  humbled  the  unfortu- 
nate subject  of  their  insults.  Hard  language  and  bitter  reproaches 
heaped  on,  him  at  several  doors  had  one  day  tilled  him  with  shame,  and 
entirely  dejected  the  mind  of  young  Luther,  when  the  worthy  wife  of 
an  upright  citizen',  whose  name  was  Conrad  Cotta,  penetrated  with  pity, 
called  him  into  the  house,  and  refreshed  the  hungry  youth  with  food. 
History,  with  gratitude,  preserves  and  records  this  long  forgotten  name 
of  his  benefactor,  conscious  that  he  was  an  instrument  in  the  hand  of 
providence,  to  cherish  a  talent,  which  afterwards  yielded  such  excellent 
fruits. 

And  you,  who  may  chance  to  read  this  narrative,  do  you  know  how 
many  great  deeds  that  youth,  to  whom  you  show  acts  of  kindness,  may 
one  day  perform.  It  is  sufficient  to  say,  that  this  good  woman  was  so 
exceedingly  pleased  with  young  Luther,  that  she,  after  having  obtained 
the  consent  of  her  husband,  determined  to  take  him  entirely  into  her 
house,  and  to  provide  for  him  food  and  clothing,  that  he  might  without 
interruption  and  care  for  his  support  the  more  zealously  pursue  his 
studies.  And  this  he  also  did,  and  having  during  his  scholastic  years 
spent  his  time  in  the  most  advantageous  manner  in  study,  he  left  Eise- 
nach, where  he  had  stayed  three  years,  and  went  to  Erfurt  in  the  year 
1501,  to  the  university.  And  there,  too,  he  did  not  fail  to  apply  his 
time  in  the  besir  manner,  and  to  acquire  that  knowledge  of  things  which 
might  contribute  to  make  him  a  liseful  man.  In  his  youth  already,  he 
more  especially  began  tO'  awaken  in  his  mind  pious  and  religious 
feelings,  and  commenced  each  day  with  prayer  and  raising  his  heart  to 
God.  And  hence  he  always  repeated  the  saying  :  "  He  who  prays  as 
he  ought  has  already  half  finished  Ins  studies  and  his  labours."  The 
man  who  knows  how  he  who  is  engaged  in  prayer  discovers  in  himself 
dormant  powers  of  mind,  and  confident  of  the  efficacy  of  prayer,  not 
only  becomes  inclined  to  use  them,  but  also  feels  that  he  is  pledged  to 
exert  them,  will  readily  agree  in  opinion  with  Luther.  He  every 
morning  awoke  very  early,  and  seldom  suff"ered  himself  to  be  surprised 
in  bed  by  the  sun  ;  because  he  knew  very  well,  that  he  who  is  awake 
during  the  morning  hours  lives  almost  one-third  longer  than  he  who 
sleeps  them  away.     His  close  application  to  study  was  perhaps  also 


CHAP.  II.]  LIFE   OF   MARTIN  LUTHER.  27 

the  cause,  why  especially  in  his  younger  years  he  had  a  spare  and  pale 
visage.  Books  were  his  most  agreeable  companions,  and  the  perusal 
of  them  his  most  pleasant  employment.  On  a  certain  occasion,  when 
in  the  library  at  Erfurt  he  was  taking  a  look  at  the  books,  a  Bible  hap- 
pened to  be  the  first  volume  on  which  he  laid  his  hands.  He  hardly 
trusted  his  own  eyes,  when  to  liis  astonishment  he  found  it  to  contain 
more  than  he  had  expected.  "  When  I  was  twenty  years  of  age,"  he  once 
wrote  to  some  person,  "  I  had  uot  yet  seea  a  Bible.  I  thought  the 
whole  Bible  contained  only  those  gospels  and  episdes  which  were  read 
on  Sundays.  At  length  I  found  a  Bible  in  the  library  at  Erfurt,  which 
I  read  with  the  greatest  admiration."  So  great  was  the  ignorance  of 
those  times,  that  even  the  learned  were  unacquainted  with  the  Bible. 
How  much  gratitude  do  we  owe  to  providence  which  permits  us  to  live 
in  better  times  !  His  indefatigable  industry  at  that  time  already  pro- 
cured him  honour  and  respect  with  all  who  knew  him.  He  indeed 
became  interrupted  in  his  studies  for  some  time,  by  a  severe  sickness, 
which  however  was  not  followed  by  any  serious  consequences.  An 
old  and  respectable  clergyman  paid  him  a  visiti  while  he  lay  sick,  and 
bade  him  to  be  comforted,  for  God  would  not  let  him,  die,  but  wovdd  yet 
make  a  great  man  of  him.  For,  added  he,  whom,  he  loves,  him  he 
early  visits  with  affliction,  in  which  patient  people  learn  a  great  deal. 
However  litde  this  man  could  claim  the  character  of  a  prophet,  yet  the 
active  and  lively  spirit  of  young  Luther  inspired  him  with  the  hope 
of  much  future  good.  In  short,  Luther  found  himself  so  much  cheered 
and  strengthened  by  those  encouraging  expressions,  that  from  thence- 
forth he  exerted  all"  his  powers  to  fulfil  the  wishes  of  the  old  clergy- 
man. 


CHAPTER  H. 

HIS   DETERMINATION    TO    BECOME    A    MONH\ 

After  Luther  had  enriched  himself  with  much  information,  and  had 
cultivated  his  mind  according  to  the  manuer  of  those  times,  he,  in  the 
year  1505,  became  a  master  of  arts,  whereupon  he  began  to  be  useful 
to  others  by  the  instructions  he  gave  them.  "  I  do  not  consider," 
Luther  then  wrote,  "  the  honour  of  being  a  master  of  arts  to  be  any  thing 
extraordinary,  but  however  that  may  be,  1  will  now  by  unceasing  study 
take  care  not  to  put  the  Germau  masters  of  the  arts  to  shame,  through 
my  own  ignorance."  It  was  the  wish  of  his  father  that  he  should 
devote  himself  to  the  study  of  the  law,  and  he  had  also  fully  resolved 
to  yield  obedience  to  his  father  in  this  respect.  However,  certai^n  cir- 
eumstances  intervened,  which  changed  his  determination,  and  which  in 
a  particular  manner  occasioned  him  to  turn  his  attention  to  the  study  of 
divinity.  And  even  if  his  sicknesses,  which  caused  him  to  place  his 
mind  more  on  God  and  on  religion,  than  on  any  other  object,  had  no 
particular  share  in  producing  this  resolution,  yet  the  death  of  one  of  his 
best  friends,  who  sank  down  at  his  side,  being  struck  by  lightning,  in 


2S  LIFE    OF    MARTIN    LUTHER.  [CHAP.    II. 

a  peculiar  manner  fixed  this  determination.  According  to  the  account 
given  by  others,  his  bosom  friend  was  surprised  by  night,  and  was 
stabbed,  while  a  terrible  thunder  storm  gathered  over  the  city,  and  his 
house  was  struck,  by  lightning.  This  sudden  occurrence  shook  his 
warm  and  melancholy  temperament  to  such  a  degree,  that  he,  being 
led  astray  by  false  ideas  of  religion,  considered  this  catastrophe  as  a  call 
from  heaven  to  devote  himself  to  God,  and  as  he  was  quite  beside  him- 
self through  the  fright  he  had  received,  he  instantly  made  a  vow  to 
become  a  monk.  The  silly  belief,  which  was  prevalent  at  that  time, 
that  a  person  could  in  this  situation  of  total  seclusion  and  separation  from 
wordly  occupations  and  modes  of  life,  far  better  and  more  fervendy  serve 
God,  than  in  any  other  condition,  was  alone  the  cause  of  this  resolution. 
He  writes  himself:  "  I  did  not  fondly  nor  willingly  become  a  monk, 
and  much*less  from  a  desire  to  indulge  myself  in  gluttony,  but  when  I 
was  suddenly  surrounded  by  the  terrors  and  fears  of  death,  I  took  a 
reluctant  oath,  and  made  a  forced  vow."  His  resolve  was  quickly 
made,  and  as  quickly  carried  into  execution. 

He  discovered  his  intention  to  no  one,  and  with  much  satisfaction  yet 
spent  an  evening  with  some  of  his  friends  whom  he  had  invited,  and  on 
the  following  day  took  with  him  only  a  fcAv  books,  and  went  into  an 
Augustinian  Cloister,  into  which  he  was  received  without  any  difficulty. 
After  he  had  already  taken  this  step,  he  informed  his  friends,  in  writing, 
of  his  altered  situation,  and  bade  them  farewell,  as  if  he  had  now  for- 
saken the  whole  world.  His  friends,  who  were  naturally  astonished  at 
this  undertaking,  in  vain  sought  to  persuade  him  to  relinquish  a  mo- 
nastic life.  But  no  one  took  it  harder  than  his  father,  who  told  him  to 
reflect  "whether  he  ought  to  lose  sight  of  the  fourth  commandment, 
which  says.  Honour  thy  father  and  thy  mother."*  He  belonged  to  that 
usual  description  of  fathers,  who,  without  consulting  the  incliiiations 
and  capacities  of  their  children,  appoint  them  for  a  profession  and  course 
of  life,  which  appears  proper  to  themselves.  When  Luther  himself 
already  had  children,  he  wrote,  "  I  do  not  wish  to  force  my  sons  to  any 
particular  profession  or  business.  I  think  I  have  done  enough  for 
them,  if  I  have  educated  them  in  the  fear  and  love  of  God.  The  rest 
is  not  my  business."  But  how  extremely  the  father,  who  does  not 
appear  to  have  been  a  friend  to  the  monastic  life,  was  offended  b}'  the 
determination  of  the  son,  Luther  himself  furnishes  as  a  proof,  the  cir- 
cumstance, that  after  this  event,  his  father  called  him  only  f/?/,t  whereas 
he  had  belbre,  out  of  respect  for  his  learning,  honoured  him  with  the 
word  ihr.i  The  offended  father,  whose  repeated  solicitations  to  change 
his  purpose  were  fruitless,  at  length  acquiesced  in  his  son's  resolve, 
and  quieUy  waited  to  see  what  could  be  effected  by  time,  wliich  often 
has  in  its  train  repentance  for  rash  undertakings.  For  repentance, 
occasion  was  soon  found.  The  course  of  life  led  by  the  monks,  their 
manners  and  beliaviour,  their  hypocrisy,  and  the  whole  regulation  of 

*  Tliis,  with  the  Lutherans,  is  the  fourth  commandment,  with  other  denominations, 
the  fifth. 

j  The  German  word  du,  signifies,  you ;   and  is  a  pronoun  used  in  addressing  in 
feriors.     The  word  ihr,  has  the  same  signification,  and  is  a  plural  pronoun,  used  out 
of  more  respect  in  addressing  one's  self  to  another. 


CHAP.   Ill]  LIFE    OF    MARTIN    LUTHER.  29 

the  cloister  were  disagreeable  to  him.  He  plainly  saw  that  the  mo- 
nastic life  was  contrary  to  the  design  of  the  Creator,  and  the  destiny  of 
man.  There  lacked  but  very  little,  and  the  fire  of  his  towering  mind 
would  have  been  extinguished,  and  the  germ  of  his  great  talents  de- 
stroyed. He  had  already  fallen  into  a  sort  of  gloomy  heaviness  and 
sorrow  of  mind,  of  which  he  indeed  complained  to  his  fatlier  confessor: 
but  who  dismissed  him  with  the  assurance  that  the  present  state  of  his 
mind  would  be  changed  by  the  lapse  of  time.  And  besides  all  this,  he 
was  in  the  beginning  obliged  in  the  cloister  to  perform  tlie  lowest  offices, 
and  at  one  time  to  serve  as  a  doorkeeper,  at  another,  according  to  the 
custom  of  those  times,  with  a  bag  in  his  hands,  to  beg  alms  for  the 
cloister,  by  which  services  he  was  to  his  great  chagrin  very  much  in- 
terrupted in  his  studies.  But  notwithstanding  all  this,  he  endeavoured  to 
profit  by  the  leisure  time  which  still  remained  to  him,  and  to  spend  it  in 
reading  the  Bible,  by  which  means  he  prepared  himself  for  the  great  work 
which  he  afterwards  accomplished.  He  at  the  same  time  punctually  ob- 
served whatever  he  had  to  perform  as  a  monk,  which  attention  to  his  mo- 
nastic employments  he  now  considered  as  his  duty.  "It  is  true,"  he 
writes,  "  I  have  been  a  pious  monk,  and  so  stricUy  did  I  observe  the  duties 
of  the  order  to  which  I  belonged,  that  I  dare  not  mention  it.  And  if  ever 
any  monk  has  ever  entered  the  kingdom  of  heaven  by  monkery,  then 
I  also  would  have  entered  it ;  and  of  the  truth  of  this,  all  my  fellow 
monks  who  were  acquainted  with  me  will  bear  me  testimony."  He 
carried  his  conscientiousness  in  these  things  so  far  that,  when  through 
study  he  had  neglected  some  hours  of  prayer,  he  shut  himself  up  in  his 
cell  for  several  days,  to  regain  the  time  which  had  been  lost.  And  thus 
was  he,  at  this  early  period  of  his  life,  the  conscientious  man,  who 
punctually  performed  whatever  he  considered  to  be  his  duty.  His 
gloominess  of  mind  in  the  mean  time  increased  ;  so  that  his  health,  and 
even  his  life  would  have  been  sacrificed,  had  he  any  longer  continued 
in  this  situation.  And  to  the  melancholy  state  of  his  mind,  was  super- 
added the  circumstance,  that  his  brethren  of  the  cloister,  instead  of 
encouraging  him,  and  procuring  for  him  some  alleviation,  only  endea- 
voured still  more  to  depress  his  spirits.  A  monk  so  learned,  so  capable, 
so  conscientious,  and  so  far  surpassing  all  other  monks,  they  had  never 
yet  had  in  the  cloister.  Whal  tljen  could  be  more  natural,  than  that  he 
should  become  an  object  of  envy  and  suspicion,  whose  society  they 
avoided  ^ 


CHAPTER  HI. 

LUTHER   CALLED    TO    WITTENBERG. 

Under  these  circumstances  it  so  happened,  that  he  was  suddenly 
rescued  from  his  sorrowful  condition.  The  friend  and  well  wisher  of 
Luther,  Avas  a  nobleman  by  the  name  of  Von  Staupitz,  a  respectable  man, 
who  not  only  presided  over  the  Augustinian  monks  in  Germany,  but 
wno  also  fully  enjoyed  the  favour  and  confidence  of  the  Elector  of 

c2 


30  LIFE   OF   MARTIN   L OTHER.  [CHAP.  III. 

Saxony,  Frederick  the  Wise.  Among  other  things,  this  elector,  who, 
in  the  year  1502,  established  a  university  at  Wittenberg,  proposed  to 
him  that  he  should  provide  good  teachers  for  that  university.  Von 
Staupitz,  who  knew  Luther  to  be  a  well  informed  and  useful  man, 
recommended  him,  and  in  the  year  1508,  himself  appointed  him  for 
that  institution,  as  a  public  teacher  of  philosophy.  Luther  left  Erfurt, 
and  as  a  young  man  of  twenty-five  years  of  age,  arrived  at  Wittenberg. 
It  was  here  that  his  mind,  overcharged  with  new  employments,  and 
having  for  some  time  been  diverted  from  theological  sciences,  gained 
new  strength,  and  was  prevented  from  indulging  itself  in  its  usual  gloomy 
reflections.  His  former  vivacity  now  returned,  and  he  zealously 
cherished  this  new  branch  of  erudition,  however  little  he  was  inclined 
to  it.  One  event  rapidly  succeeded  another.  He  had  not  been  long  at 
Wittenberg,  before  a  cliurch  living  was  offered  to  him.  But  of  this 
offer  he  did  not  accept,  until  after  much  persuasion  had  been  used  with 
him.  It  was  in  vain,  that  he  at  one  time  plead  in  excuse  his  feeble 
health;  at  another,  his  want  of  ability,  to  get  rid  of  this  call.  "  It  is  no 
trifling  matter,"  he  said,  "  publicly  to  speak  and  preach  to  the  people." 
So  high  and  important  did  he  deem  public  offices  in  general,  and  espe- 
cially that  of  a  teacher  of  religion.  So  much  consideration  did  he  use, 
before  he  accepted  of  it.  In  the  mean  time,  however,  he  applied  his 
time  principally  to  the  perusal  of  the  Bible,  aad  continually  sought  to 
obtain  a  more  correct  knowledge  of  the  true  meaning  of  Christianity,  and 
to  enter  more  deeply  into  its  genuine  spirit.  His  uprightness  as  well 
as  his  great  learning,  soon  procured  for  him  universal  love  and  esteem. 
Staupitz  gave  a  peculiar  proof  of  the  confidence  he  placed  in  Luther,  by 
commissioning  him  in  affairs  which  related  to  the  Augustinian  order, 
to  take  a  journey  to  Rome,  for  the  purpose  of  submitting  to  the  pope 
for  his  decision,  certain  controversies  which  prevailed  in  that  order. 
On  receiving  this  charge,  Luther,  in  company  with  another  monk,  went 
to  Rome.  Before-  he  had  reached  the  froatiers  of  Italy,  he  happened  to 
meet  with  some  other  monks,  who,  contrary  to  their  rules,  were  eating 
flesh  on  J^rid^.  Luther,  who  still  adhered  to  all  papal  ordinances, 
admonished  them  to  abstain  from  that  practice,  and  to  consider  that  it 
was  interdicted  by  the  church  of  Rome.  The  strict  observance  of  the 
rules  of  his  order  still  appeared  to  him  be  as  important  as  the  fulfil- 
ment of  the  Christian  moral  law.  He  still  believed  the  pope  to  be 
entided  to  boundless  reverence  and  unconditional  obedience.  Those 
monks  were  not  a  little  frightened  on  being  detected  by  so  zealous  an 
adherent  of  the  pope,  and  came  to  the  resolution  of  secretly  assassinat 
ing  Luther,  because  they  were  very  apprehensive  that  he  would  inforiu 
against  them,  and  cause  them  to  be  punished.  But  Luther  fortunatel) 
received  information  of  their  design,  and  escaped  their  hands.  He  wa.« 
however  very  much  out  of  health  during  the  remainder  of  his  journey, 
and  it  was  only  when  he  recollected  the  saying,  "  the  righteous  shall 
live  by  his  faith,"  which  he  used  to  term  his  strength-administering 
words,  that  he  forgot  his  bodily  pains.  At  length  he  arrived  at  Rome, 
and  happily  accomplished  the  business  with  which  he  had  been  intrusted, 
that  is,  with  no  less  integrity  than  prudence.  But  what  was  of  more 
importance  to  him  than  the  successful  termination  of  his  mission,  was 


CHAP.  III.]  LIFE   OF   MARTIN  LUTHER.  31 

the  accurate  knowledge  he  had  acquired  by  this  opportunity,  of  the 
constitution  of  Rome,  and  of  the  Italian  clergy.  His  reverence  for  the 
pope  was  then  already  diminished,  after  having  become  more  accurately 
acquainted  with  the  dissolute  manners  of  the  palace,  the  licentious  lives 
of  the  priests,  the  small  respect  for  religion,  and  the  difference  among 
them,  between  the  appearances  and  the  reality  of  religion.  Among 
other  things  he  was  displeased  with  the  want  of  seriousness  and  so- 
lemnity, as  well  as  with  the  rapidity,  Avith  which  the  clergy  at  Rome 
read  their  public  prayers.  These  are  his  words :  "  I  had  hardly  finished 
reading  a  mass,  when  they  had  already  read  a  dozen  of  them,  just  as  if 
a  person  were  praying  for  wages."  And  it  may  with  truth  be  asserted 
that  at  Rome,  the  foundation  was  laid  for  his  future  abhorrence  of  all 
popery.  In  Rome,  the  first  sparks  of  doubt  flew  into  his  soul,  which, 
perhaps,  while  he  was  unconscious  of  it,  but  faintly  glimmered,  but 
which,  with  the  first  opportunity  that  might  present  itself,  were 
destined  to  rise  up  into  a  flaming  fire.  He  afterwards  himself  confessed 
how  advantageous  this  journey  had  been  to  him,  and  assured  those  to 
whom  he  mentioned  the  matter,  that  he  would  not  for  a  thousand  guild- 
ers that  he  had  not  taken  a  journey  to  RomCi  By  this  journey  and 
the  happy  accomplishment  of  the  objects  of  his  mission,  he  besides 
gained  the  love  of  Staupitz  in  a  still  higher  degree.  And  when  his 
learning  continued  to  become  more  universally  known^  and  the  elector 
himself  had  heard  him  preach,  he-  was  obliged,  at  the  request  of  Stau 
pitz,  to  resolve  to  become  a  doctor  of  divinity.  And  although  the 
elector  promised  to  defray  the  expenses  of  his  appointment,  yet  he  felt 
no  inclination  for  this  office.  Among  the'many  other  scruples  which 
his  modesty  suggested,  he  alleged  his  youthfulness,  (for  he  was  only 
twenty-nine  years  of  age,)  and  his  sickly  condition,  saying  that  he  was 
a  weakly,  sick  brother,  who  would  not  live  much  longer,  and  that  it 
would  be  better  to  seek  for  such  as  were  capable  and  healthy.  Staupitz 
replied  in  a  jocular  manner:  "Our  God  will  soon  have  much  to  do  in 
heaven  and  on  earth,  and  will  therefore  stand  in  need  of  many  young 
and  industrious  doctors,  by  means  of  which  he  may  accomplish  his 
purposes."  He  therefore,  in  the  year  1512,  received  the  title  of  Doctor 
of  Divinity,  and  considered  this-  acquired  honour  as  a  new  motive  why 
he  ought  still  more  to  store  his  mind  with  useful  knowledge.  To  this 
end  he  applied  himself  with  the  utmost  industry  to  the  study  of  the 
Hebrew  and  Greek  languages,  that  by  means  of  them  he  might  not 
only  hirffself  better  understand  the  Old  and  New  Testament,  which 
were  hitherto  known  from  only  a  Latin  translation,  but  that  he  might 
also  impart  instruction  therein  to  others.  Whoever  entered  with  him 
into  a  learned  conversation,  him  he  directed  to  the  Bible,  and  thereby 
showed  the  necessity  of  drawing  all  knowledge  concerning  God  and 
Jesus,  from  this  only  fountain.  For  otherwise,  he  thought  a  person 
would  never  obtain  any  certain  conviction  of  mind,  and  that  the  mere 
quotation  of  the  opinions  of  others,  the  mere  assumption  of  their  asser- 
tions without  proofs,  could  produce  no  conviction.  Such,  too,  was  the 
purport  of  his  sermons.  But  because  in  this  respect  he  dilTered  from 
many  brethren  of  his  order,  who  paid  but  little  regard  to  the  religious 
instruction  contained  in  the  Bible,  but  so  much  the  more  to  useless 


32  LIFE   OF  MARTIN   LUTHER.  [cHAP.  Ill 

fables  and  fictions,  insipid  trifles  and  absurdities,  he  was  at  that  time 
already  doomed  to  experience  their  hatred  and  aversion.  And  the  less 
able  they  were  to  oppose  the  grounds  he  had  taken,  by  any  solid  rea- 
sons, so  much  greater  was  their  antipailiy  against  him.  And  experience 
frequently  teaches,  that  the  less  able  men  are  to  justify  themselves,  the 
more  will  they  seek  refuge  in  base  acts  of  persecution  and  revenge. 
Luther  also  soon  found  opportunities  to  effect  many  useful  changes  among 
his  brethren  of  the  Augustinian  order.  Von  Staupitz,  who  was  invested 
with  the  chief  presidency  over  forty  Thuringian  and  Meissenian  cloisters, 
was  obliged  to  undertake  a  journey  for  the  transaction  of  public  afl'airs 
intrusted  to  him  by  his  prince,  and  committed  to  Luther  the  superin- 
tendence over  these  cloisters  during  his  absence.  Luther  was  requested 
by  Staupitz  to  visit  them  all,  and  to  make  an  inquiry  into  their  regula- 
tions. .  It  was  here  already,  that  he  imparted  new  doctrines  and  truths 
to  the  minds  of  men,  and  also  acquired  a  more  accurate  knowledge  of 
the  wants  and  defects  which  prevailed  in  those  monasteries.  He  par-  ^ 
ticularly  made  it  his  business  in  those  places,  to  which  on  that  occasion 
he  went,  to  establish  schools,  which  at  that  time  were  but  seldom  to  be 
found.  "Without  schools,"  he  said,  "mankind  become  bears  and 
wolves.  Things  cannot  in  this  respect  remain  as  they  are.  We  will 
therefore  exert  ourselves,  and  appoint  school-masters.  If  I  were  not  a 
preacher,  I  know  of  no  profession  on  earth  of  which  I  would  be  fonder  ^ 

than  that  of  a  preceptor.  But  men  must  not  pay  regard  to  the  compen-  Si 
salion  merely,  which  is  annexed  to  that  employment,  nor  to  the  esteem  J  5, 
in  wliich  it  is  held  by  the  world,  but  to  its  value  in  the  sight  of  God^  ■  ^^ 
He  enjoined  on  the  monki,  the  diligent  perusal  of  the  Bible,  and  to  .  ^ 
that,  above  all  things,  to  unite  a  holy  and  virtuous  life.  And  through  r\  ^J 
his  advice,  the  exceedingly  useful  alteration  was  effected,  that  now,  less  ^t^ 

useful  books  were  no  longer  permitted  to  be  read  to  the  fraternity  in  the         v" 
cloisters,  but  the  Bible  alone.    This  was  already  one  step  farther  towards  "i". 

the  subsequent  greater  change.  Upon  the  whole,  if  we  closely  observe  \*:; 
how  both  Luther  and  the  persons  with  whom  he  was  intimately  con-  '  ,  \ 
nected,  were  prepared,  and,  as  it  were,  involuntarily  led  to  the  accom-  ^^ 
plishmont  of  the  reformation  which  followed,  we  cannot  deny  that  it  was  J  -^ 
the  work  of  Providence.  To  direct  and  conduct  all  this,  there  was  } 
absolutely  more  than  human  power  required. 

The  manner  in  which  this  great  work  was  effected,  entirely  resembled 
the  wise  means  by  which  God  brings  to  pass  his  other  designs.  It  is 
only  by  degrees,  only  step  by  step,  and  never  by  a  single  leap,  Hiat  great 
occurrences  develope  themselves,  when  God  directs  them.  Not  sudden 
is  the  transition  from  day  to  night,  nor  from  winter  to  summer;  and  not 
all  at  once  did  Luther  become  a  reformer.  A  thousand  intervening 
small  circumstances  and  changes,  which  were  hardly  observable,  and 
which  escaped  the  sight  of  mortal  eyes,  were  destined  to  precede  this 
event;  but  each  of  those  circumstances,  small  as  it  was,  was  a  nearer 
apj) roach  to  the  acconiplishment  of  the  great  ivhole.  Thus  governs  the 
Eternal  Beins! 


CHAP.  IV.]  LIFE   OF   MARTIN   LUTHER.  33 


CHAPTER  IV. 

LUTHER   OPPOSES   TETZEL. 

What  made  Luther  a  great  man  was  his  unshaken  reliance  on  God, 
and  a  boldness  which  dreaded  no  human  being,  however  elevated  his 
rank  or  station  in  society  might  be.  This  is  the  first  requisite  in  a 
teacher  of  truth.  Whatever  he  considered  to  be  true,  that  he  also  freely 
spoke  and  taught,  even  if  he  had  to  fear  that  thereby  he  might  offend 
this  or  that  great  man.  Such  was  his  character  at  that  time  already. 
A  proof  of  which  the  following  history  furnishes.  The  Elector  of 
Saxony  had  issued  a  decree,  which  Luther  considered  to  be  of  very  per- 
nicious tendency.  He  therefore  wrote  to  one  of  the  electoral  counsel- 
lors as  follows :  "  Your  elector  is  delighted  with  many  things  which 
have  a  splendid  appearance,  but  which  are  displeasing  to  God.  I  do 
not  deny  that  the  man  is  extremely  shrewd  in  worldly  affairs,  but  I  look 
on  him  as  being  almost  sevenfold  blind  in  things  which  respect  God  and 
the  welfare  of  souls.  I  do  not  wish  to  have  this  supposed  to  have  been 
said  in  a  private  corner,  as  if  I  were  a  slanderer,  nor  do  I  wish  you  to 
keep  it  a  secret ;  but  on  the  contrary,  I  am  rather  prepared  to  tell  him 
this  to  his  face."  The  elector  was  informed  of  these  bold  declarations, 
and,  what  is  very  singular,  only  continued  to  esteem  him  more  and  more 
on  that  account.  When  the  elector  shortly  afterwards  made  him  a  pre- 
sent of  some  cloth  for  new  garments,  which  at  that  time  was  considered 
as  a  present  of  great  value,  he  wrote  to  the  father  confessor  of  this  elec- 
tor, as  follows  :  "  I  am  thankful  for  the  clothing,  and  it  is  better  cloth 
than  is  suitable  for  a  friar's  cloak ;  if  it  were  not  a  gift  from  a  prince,  I 
would  not  wear  it.  The  information  you  give  me,  that  the  illustrious 
prince  often,  and  with  feelings  of  friendship,  thinks  of  me,  does,  indeed, 
afford  me  no  joy.  But  I  pray  that  the  Lord  God  may  reward  his  hu- 
mility with  honour.  For  I  am  not  worthy  of  being  thought  of  by  any 
person,  much  less  by  a  prince."  Luther,  in  the  year  1517,  also  became 
acquainted  with  George,  Duke  of  Saxon)',  when  he  preached  a  sermon 
before  him  at  Dresden,  a  city  which,  at  that  time,  did  not  belong  to  the 
electorate ;  on  which  occasion  he  however  drew  upon  himself  imde- 
served  spleen  and  malice.  The  words  of  his  text  were:  "  Ye  know 
not  what  ye  pray  for,"  and  he  discoursed  concerning  many  foolish  wishes 
and  supplications  which  many  persons  make  to  God,  without  really 
knowing  what  is  good  and  profitable  for  them.  But  inasmuch  as  he  in 
his  sermon  opposed  many  prevailing  errors,  and  many  passages  of  his 
sermon  were  falsely  construed  as  scoffs  and  reproachful  allusions  against 
the  court,  he  did  not  receive  that  approbation  from  the  duke  which  was 
expected.  On  the  contrary,  the  duke,  from  that  time,  became  his  ene- 
my, and  afterwards,  during  the  reformation,  by  every  means  in  his 
power,  opposed  him. 

And  this  great  change  or  reformation  was  brought  many  degrees 
nigher,  in  1517,  through  the  following  occurrence:  A  Dominican 
monk,  bv  the  name  of  John  Tetzel,  had,  from  the  pope,  Leo  the  X.,  re 

5 


34  LIFE   OF  MARTIN  LUTHER.  [cHAP.  IV. 

ceived  permission  to  preach  the  doctrine  of  indulgences.  The  custom 
of  subjecting  him  who  had  committed  gross  misdemeanors  and  crimes, 
to  various  ecclesiastical  punishments,  had  at  that  time  been  introduced. 
By  means  of  indulgences,  the  olTenders  were  absolved  from  their  pu- 
nishments, on  paying  a  certain  sum  of  money.  But  this  practice  was 
not  accompanied  by  the  opinion,  that  through  the  pecuniary  penance 
the  punishment  of  God  could  be  escaped.  But  Pope  Julius  the  Second 
had  already  abused  the  granting  of  indulgences,  for  the  purpose  of  col- 
lecting the  vast  sums  of  money  required  for  the  building  of  the  magnificent 
St.  Peter's  church  at  Rome,  and  empowered  certain  persons  to  recommend 
the  virtue  of  indulgences,  and,  like  merchants,  to  ofier  this  holy  com- 
modity for  sale.  The  reigning  pope,  Leo,  was  not  less  avaricious  of 
money,  for  he  loved  great  pomp  and  expense.  No  wonder,  then,  that 
he  ordered  this  iufamous  traffic  to  be  continued.  One  of  the  persons 
commissioned  by  him  for  this  purpose,  was  the  above  mentioned  Tetzel. 
but  who  was  the  most  shameless  of  the  whole  of  them.  This  man  per- 
suaded the  io-norant  people  of  that  time,  that  whoever  should,  after  the 
commission  of  sins,  bring  him  good  money,  would  immediately  be  ac- 
quitted from  all  future  punishments  of  God.  It  is  reported  that  when- 
ever he  attempted  to  practise  this  fraud,  he  used  the  following  profane 
expressions:  "As  soon  as  the  money  jingles  in  the  coffer,  the  soul 
jumps  into  heaven."  He  at  least  praised  his  wares  so  highly,  and  in 
so  shameless  a  manner,  that  all  the  people,  in  the  full  hope  of  obtaining 
pardon  for  their  sins,  streamed  to  him  and  filled  his  coffer.  This  pre- 
vented all  true  repentance  and  amendment  of  life,  and  was  diametrically 
opposite  to  Christianity  and  the  precepts  of  Jesus,  but  yet  very  flatter- 
ing and  agreeable  to  credulous  people,  who  wished  to  persevere  in  their 
sins,  with  an  undisturbed  and  quiet  conscience.  And  he  actually  ex- 
tended his  commerce  in  this  way  as  far  as  to  Zerbstand  Jueterbog,*  and 
advanced  nigh  to  Wittenberg.  However,  that  was  the  place  where  he 
met  with  opposition.  Many  of  the  inhabitants  of  Wittenberg  had  al- 
ready provided  themselves  with  letters  of  indulgence.  Some  of  them 
came  to  the  confessional  of  Luther,  and  indeed  very  freeh''  confessed  to 
him  their  heinous  sins,  but  he  could  discover  in  them  neither  remorse 
nor  symptoms  of  amendment.  Luther,  who  was  surprised  at  this  cir- 
cumstance, accused  them  of  their  unconcern  of  mind,  and  refused  to  grant 
them  absolution.  But  when  they  had  reference  to  tlieir  letters  of  indul- 
gence, and  endeavoured  to  quiet  their  consciences  with  them,  he  declared 
expressly,  that  those  indulgences  could  have  no  efficacy  in  that  respect ; 
and  that,  without  an  actual  reformation  of  life,  God  had  never  promised 
to  forgive  sins.  AVhat  he  then  told  them,  he  afterwards  publicly  re- 
peated in  one  of  his  sermons  ;  and  in  proof  of  his  assertions,  quoted 
the  following  scriptural  passage  :  "  Unless  ye  repent,  ye  will  likewise 
all  perish."  Those  people,  therefore,  who  had  fared  so  badly  with  their 
letters  of  indulgence  before  Luther,  went  back  to  Tetzel,  and  complained 

•  At  the  lattor  place  the  great  chest  is  still  shown,  in  which  Tetzel  is  said  to  hare 
kept  his  money,  if  the  falile  is  true.  The  author  of  this  bion-raphy,  formerly  superin- 
tendant  at  Jiieterhoir,  caused  this  chest  to  he  removed  out  of  the  church,  to  which  this 
relic  of  superstition  was  at  least  no  ornament,  to  a  private  place,  where  it  may,  together 
wilh  the  name  of  its  former  unworthy  owner,  rest  in  eternal  oblivion. 


CHAP.  IV.]  LIFE  OF  MARTIN  LUTHER.  35 

of  the  unprofitable  disbursement  of  their  money.  This  circumstance 
so  enraged  Tetzel,  that  he  vented  against  Luther  the  most  opprobrious 
language.  And  still  to  maintain  his  authority,  he  caused  large  piles  of 
wood  to  be  erected  and  set  on  fire  at  Jueterbog,  intending  thereby  to  sig- 
nify, that  he  had  received  orders  from  the  pope  to  burn  all  those  who 
should  dare  to  oppose  him,  and  the  most  holy  sale  of  indulgences. 
Luther,  who  was  not  dismayed  by  this  threat,  in  order  to  oppose  Tetzel 
in  such  a  scandalous  business,  at  first  wrote  to  some  of  the  bishops,  and 
prayed  them  to  put  a  stop  to  this  evil,  and  not  sufler  the  people  to  be 
led  into  such  errors.  But  some  of  them  did  not  reply  to  him  at  all,  and 
others  declared  that  they  did  not  dare  to  act  contrary  to  the  mandate  of 
the  pope.  And  such  is,  even  at  the  present  day,  often  the  case.  The 
fear  of  man  prevents  many  from  doing  such  laudable  deeds  as  they 
themselves  acknowledge  to  be  good,  and  would  otherwise  gladly  per- 
form. But  not  so  our  Luther.  When  he  saw  that  no  assistance  was 
to  be  expected  from  that  quarter,  he  attempted  by  his  own  means  to  effect 
his  object.  He  therefore  risked  the  bold  step,  drew  up  ninety-five  theses 
on  the  31st  of  October,  L51'7,  posted  them  up  at  the  palace-chapel  at 
Wittenberg,  and  offered  publicly  to  discuss  the  matter  with  every  one 
who  should  not  acknowledge  the  truth  of  those  theses.  These  brief 
positions  contained  nothing  more  than  the  truth,  that  absolution  did  not 
procure  from  God  the  pardon  of  sins ;  and  that  forgiveness  could  be 
obtained  by  true  repentance  only,  and  a  return  from  vice  to  virtue  and 
righteousness.  What  happened  I  None  of  them  ventured  to  enter  into 
a  controversy  with  him  concerning  this  matter,  while  the  greater  part  of 
sensible  men  fuUv  coincided  with  him  in  his  opinion.  And  every  one 
was  astonished  at  his  intrepidity  in  acting  in  direct  opposition  to  the 
pope,  and  thought  they  could  already  see  poor  Luther  burning  on  the  pile 
of  persecution^  For  that  he  would  accomplish  his  object  no  one  believed. 
Many  of  his  friends  said  to  him  :  "  My  dear  brother,  creep  into  your 
cell,  and  chant:  Have  mercy  on  me!"  Among  others,  one  of  them 
said  to  him,  "My  dear  brother  Martin,  if  you  can  abolish  purgatory, 
and  the  sale  of  indulgences,  then  you  are  a  truly  great  man."  In  short, 
whoever  loved  Luther,  begged  and  supplicated  him  for  the  sake  of  his 
own  welfare,  not  to  expose  himself  to  such  evident  danger,  but  to  revoke 
all  he  had  done.  But  what  appears  impossible  to  small  and  cowardly 
souls,  that  is,  however,  possible  for  a  man  of  courage  and  decision- 
Lutlier  had  scarcely  posted  up  those  theses,  when  they  were  universally 
known.  In  the  course  of  a  fortnight  almost  all  Germany  had  become 
acquainted  with  this  event.  The  report  of  this  occurrence  was  spreaa 
over  every  country  with  incredible  rapidity.  The  greatness  of  the  under- 
taking itself,  and  the  general  complaint  against  indulgences,  which  none, 
however,  dared  to  attack,  were  the  cause  of  the  rapid  circulation  of  this 
news.  For  no  man  who  loved  his  native  country  could  be  pleased  with 
indulgences,  if  he  only  considered  what  large  sums  of  money  were,  by 
means  of  the  sale  of  them  carried  out  of  the  country  to  Rome.  Luther 
caused  the  proofs,  by  which  the  grounds  he  had  taken  could  be  supported, 
to  be  printed,  and  sent  them,  together  with  a  respectful  letter,  to  the 
pope.  He  did  not  at  that  time  intend,  as  has  b^en  laid  to  his  charge,  to 
oppose  the  pope  himself.     His  only  intention  was  to  put  an  end  to  thr 


36  LIFE   OF   MARTIN  LTJTHER.  [CHAP.  IV 

sale  of  indulgences.  The  pope  himself,  Leo  the  X.,  did  not  consider 
his  conduct  as  a  formal  opposition,  but  viewed  the  whole  affair  as  a  dis- 
sension only  among  the  monks.  He  even  praised  the  excellent  talents 
of  Luther,  and  attributed  the  complaint  preferred  against  Luther  by  the 
Dominicans,  to  that  envy  and  jealousy  with  which  at  that  time  Domi- 
nicans and  Augustinians,  two  entirely  different  orders  of  monks,  perse- 
cuted each  other.  Luther  himself,  in  this  attack  on  the  traffic  carried 
on  with  indulgences,  was  so  very  far  from  harbouring  any  corrupt  de- 
signs, that  nothing  but  the  pure  love  of  truth  stimulated  him  to  take 
this  step.  And  the  accusation  which  was  made  against  him,  that  hatred 
merely  against  the  order  of  the  Dominicans,  and  envy  against  Tetzel, 
who  was  enriching  himself,  had  induced  him  to  take  this  step,  is  a  work 
of  malignant  slander,  which  of  itself  falls  to  the  ground,  if  the  rest  of 
Luther's  behaviour  is  contrasted  with  it.  Let  us  hear  what  Luther  him- 
self says  on  this  occasion.  "  Whoever  intends  to  undertake  a  good 
thing,  let  him  be  careful  to  commence  and  risk  the  doing  of  it  with  a 
reliance  in  the  goodness  of  God,  and  by  no  means  to  coniide  in  the  aid 
and  comfort  of  man.  And  further,  he  should  fear  neither  man  nor  the 
■whole  world.  For  this  verse  will  not  lie  :  It  is  good  to  trust  in  the 
Lord.  But  he  who  is  unwilling,  nor  dares  to  trust  and  confide  in  God, 
would  do  better  not  to  undertake  anytliing  wliich  is  divine  and  salutary, 
with  a  reliance  on  human  aid.  As  to  my  attack  on  indulgences,  the 
whole  world  stares  at  it,  and  thinks  I  had  undertaken  a  thing  too  great 
for  me  :  to  this  I  answer :  dear  people,  if  this  thing  is  not  begun  in  the 
name  of  God,  the  attempt  will  fail;  but  if  it  is  commenced  in  his  name, 
then  let  him  see  to  it,  and  direct  the  matter  a^  it  shall  seem  good  to 
him."  And  in  another  place,  he  says  :  "  As  to  what  respects  my  en- 
raged enemies,  who  threaten  me  in  so  violent  a  manner,  and  pursue  and 
endeavour  to  ensnare  me,  I  know  not  what 'to  answer,  except  that  he 
who  is  poor  lias  nothing  to  fear.  I  have  neither  money  nor  goods,  nor 
do  I  desire  any.  If  I  have  had  a  good  report  and  honour,  it  is  suffi- 
cient. This  mere  paltry  body,  weakened  by  a  sense  of  constant  dan- 
gers and  misfortunes  whicli  await  me,  is  all  that  remains,  if  they  destroy 
this  brittle  frame,  by  insidious  or  forcible  means  (to  do  God  a  service,) 
they  will  surely  do  me  no  great  injury,  they  will  then  only  shorten  my 
life  by  an  hour  or  two,  and  so  much  the  sooner  help  me  into  heaven. 
I  will  praise  and  magnify  Jesus  as  long  as  I  live.  But  if  any  person 
should  be  unwilling  with  me  to  sing  to  his  praise,  and  give  thanks  to 
him,  it  is  not  my  concern.  Let  him,  if  it  pleases  him  better,  howl  by 
himself."  Are  we  not  constrained  to  love  the  man,  who,  amidst  his 
dangers,  thus  thought  and  spoke  in  behalf  of  the  cause  of  truth  ^ 


CHAP,  v.]  LIFE  OF  MARTIN  LUTHER.  37 


CHAPTER  V. 

THE  FURTHER  CONSEQUENCES  OF  LUTHEr's  OPPOSITION  TO  TETZEL — HIS  JOCRNET 

TO  AUGSBURG. 

Luther  now  expected  that  the  pope  would  perceive  the  reasonable- 
ness of  the  matter  in  which  he  was  engaged,  and  would  cause  justice  to 
be  done  to  him.  But  he  says,  "  When  I  expected  a  blessing,  thunder 
and  lightning  were  fulminated  against  me.  Tetzel  was  acquitted,  and  I 
was  obliged  to  suffer  myself  to  be  devoured."  And  to  this  persecution 
the  Dominicans  contributed  the  prfncipal  share.  Inasmuch  as  Tetzel, 
one  of  their  chief  supporters,  had  met  with  such  opposition  from  him, 
they  thought  it  to  be  their  duty  to  avenge  his  cause,  and  made  his  con- 
troversy that  of  their  whole  order.  Even  when  it  already  appeared  as 
if  the  whole  affair  would  soon  be  laid  aside,  they,  by  their  importunate 
entreaties,  and  by  incensing  the  pope  against  him,  brought  matters  to 
that  pass,  that  Luther  was  cited  to  Rome,  to  defend  himself  in  regard  to 
his  conduct.  The  pope  himself  wrote  to  the  Elector  of  Saxony,  request- 
ing him  to  have  Luther  arrested  and  sent  to  him,  to  be  treated  as  a  child 
of  rebellion.  The  elector  now  clearly  perceived,  that  if  he  should  per- 
mit Luther  to  be  taken  to  Rome,  his  enemies  would  never  suffer  him 
to  return.  But  as  he  knew  Luther  to  be  a  learned,  pious,  and  zealous 
man,  who  would  be  the  author  of  much  future  good,  he  considered  it  to 
be  his  duty  to  espouse  his  cause.  The  elector's  design  did,  however, 
not  extend  so  far,  as  by  any  violent  means  to  counteract  the  pope,  nor  to 
separate  himself  and  his  electorate  from  the  Romish  church,  although 
he  knew  well  how  necessary  and  indispensable  it  was  to  extirpate  many 
errors  and  abuses  in  religion.  It  is  sufficient  to  say,  that  he  now  took 
his  subject  uuder  his  own  protection ;  and  desired  of  the  pope,  that 
Luther  might  not  be  examined  and  tried  at  Rome,  but  in  Germany. 
The  pope  consented  to  this  request,  and  ordered  that  Luther  should  ap- 
pear at  Augsburg,  before  his  legate,  Cajetanus.  And,  extraordinary 
enough  was  this  circumstance,  as  Cajetanus,  who  also  was  a  Dominican, 
was  appointed  a  judge  in  his  own  case.  It  requires  but  little  sagacity 
to  perceive  the  injustice  of  this  procedure.  But  the  elector  assented  to 
this  glaring  impropriety,  and  Luther  was,  in  the  year  1518,  obliged  to 
repair  to  Augsburg  to  defend  himself.  However,  as  it  was  to  be  feared 
that  Luther  might  be  assailed  on  his  way  thither,  and  that,  instead  of 
permitting  liim  quietly  to  pursue  his  journey  to  Augsburg,  he  might, 
with  the  utmost  secrecy,  be  sent  to  the  nether  world,  the  elector  not  only 
furnished  him  witli  two  counsellors  to  accompany  him,  but  also  induced 
the  emperor  to  grant  him  a  safe  conduct  and  protection  against  the  dan- 
gers to  which  he  was  exposed.  And  what  many,  if  situated  as  Luther 
was,  would  not  have  ventured,  he  however  did,  by  entering  on  this 
dangerous  journey,  and  that  with  the  utmost  cheerfulness  and  confi- 
dence ;  saying:  "I  am  a  debtor  of  Jesus  Christ,  who  has  declared  to 
me  also:  '  I  will  show  him  what  he  must  suffer  for  my  name's  sake  ' 
My  house  is  set  in  order.     My  honour  and  good  name  are  rent  in 

D 


38  LIFE   OF   MARTIN  LUTHER.  [CHAP.  V 

pieces.  All  that  is  left  to  me  is  my  feeble  and  brittle  body.  If  they 
destroy  it,  they  will  make  me  one  or  two  hours  of  my  life  the  poorer. 
But  of  my  soul,  they  will  not  be  able  to  rob  me."  With  these  thoughts, 
he  departed  for  Augsburg,  and  notwithstanding  some  ill  health,  which 
his  constant  grief  and  vexation  had  produced,  he  safely  arrived  at  Augs- 
burg. Cajetanus,  indeed,  received  him  in  a  very  friendly  manner,  but 
desired  him  to  revoke  some  of  the  theses  which  he  had  published. 
Luther  immediately  expressed  his  willingness  to  do  it,  provided  it  could 
be  pointed  out  to  him  wherein  he  had  erred.  And  now  the  controversy 
commenced.  Luther  had  recourse  to  the  Bible  in  support  of  his  posi- 
tions, and  his  opponent  relied  on  the  authority  of  the  pope.  How 
could  this  dispute  be  terminated,  when  the  disputants  could  not  agree 
on  the  points  of  controversy  ?  Cajetanus,  likewise,  by  virtue  of  the 
fight  which  the  stronger  party  possesses  over  the  weaker,  desired  him 
to  recant  what  he  had  done,  and  when  Luther  could  not  consent  to  do 
that,  he  dismissed  him  with  these  words  :  "  Go,  and  do  not  come  again, 
unless  you  should  be  willing  to  make  a  recantation."  Luther  hereupon 
offered  to  end  the  controversy,  and  promised  to  be  silent,  provided  the 
same  silence  were  imposed  on  his  antagonists.  But  of  such  a  course 
there  was  no  inclination  manifested.  After  this,  he  had  recourse  to  a 
method  which  really  did  honour  to  his  prudence  and  integrity  :  he  ap- 
pealed from  the  ill-advised  pope  to  the  pope  himself,  provided  he  would, 
ia  regard  to  his  case,  consent  to  become  more  accurately  informed.  In 
one  word,  he  appealed  to  the  impartial  judgment  of  the  pope,  who,  he 
was  confident,  would  justify  him,  if  he  did  not  listen  to  the  clamour  of 
his  enemies ;  but  would  give  a  decision  according  to  his  better  know- 
ledge of  the  matter.  But  this,  too,  was  of  no  avail.  In  the  mean  time, 
Luther's  friends  did  not  consider  him  safe  at  Augsburg,  inasmuch  as  he 
had  already,  by  a  decree  of  the  pope,  been  condemned  as  a  heretic. 
They,  therefore,  at  Augsburg,  favoured  his  escape  through  a  small  por- 
tal, when  in  one  day,  being  accompanied  by  a  person  who  was  sent 
with  him  as  a  guide  to  conduct  him  on  the  way,  he  rode  eight  German 
miles,  and  reached  Nuerenberg,  and  thence  continued  his  journey  to 
Wittenberg.  xVs  his  tirst  appeal  was  fruitless,  he  thought  it  necessary 
to  take  a  more  important  step,  to  avoid  being  totally  crushed.  He, 
namely,  appealed  from  the  pope  to  a  general  council  of  the  clergy ;  and 
expressed  a  wish  to  submit  the  decision  of  his  case  to  the  united  judg- 
ment of  all  the  clerical  orders.  And  to  such  a  decision  he  was  the  more 
entitled,  as  a  single  individual,  the  pope,  had  unjustly  assumed  the 
power  of  deciding  concerning  truth  and  error  in  religious  doctri  les. 
This  must,  indeed,  have  highly  displeased  the  pope,  who  was,  by  this 
means,  no  longer  to  be  a  judge  in  his  own  case.  This  measure,  how- 
ever, was  necessary  for  Luther's  personal  safety  and  his  life.  In  the 
mean  time,  he  did  not  cease  not  only  to  instruct  and  preach  at  Witten- 
l)erg,  but  also,  by  his  writings,  more  extensively  to  explain  and  esta- 
blish his  opinions. 

But  his  useful  labours  were  on  the  point  of  being  suspended.  It 
appeared  almost  as  if  no  place  in  Germany  any  longer  afforded  him 
protection  and  safety,  when  his  own  prince  hesitated  whether  he  should 
any  longer  tolerate  him  within  his  own  territory.     Frederick  the  Wise, 


CHAP.  VI.  j  LIFE   OF   MARTIN  LUTHER.  39 

a  prince,  whose  scrupulous  caution  on  this  occasion  could  hardly  be 
distinguished  from  timidity,  was  almost  totally  prejudiced  against  Luther 
by  the  adherents  of  the  pope ;  and  nearly  persuaded  that  the  protection 
of  so  notorious  a  heretic  was  inconsistent  witli  the  splendour  of  his 
fame.  This  prince  foreseeing  the  hatred  wliich  lie  would  draw  on 
himself  from  all  quarters,  among  princes  and  bishops,  had  seat  an  order 
to  the  university  at  Wittenberg,  commanding  him  who  had  been  accused 
of  heresy,  to  defend  himself  against  the  charge ;  and  in  case  the  accused 
should  not  obey  the  mandate,  he  would  be  obliged  to  withdraw  from 
him  his  protection.  Luther  indeed  immediately  sent  his  defence  to  the 
elector;  but  at  the  same  time  resolved,  tliat  if  justice  should  not  be 
done  to  him,  he  would  leave  Wittenberg,  and  go  to  France.  The  uni- 
versity had  hardly  received  intelligence  of  these  things,  when  it  unani- 
mously declared  itself  to  the  elector  in  favour  of  Luther,  and  in  a  pressing 
manner  solicited  the  elector  not  to  deprive  that  institution  of  such  a 
bright  ornament.  Both  the  written  defence  of  Luther,  and  the  interces- 
sion of  the  university,  so  very  powerfully  operated  on  the  honeSt  heart 
of  the  elector,  that,  being  influenced  by  the  love  of  justice,  he  ordered 
him  to  remain  at  Wittenberg,  and  assured  him  that  he  might  safely  rely 
on  his  protection. 


CHAPTER  VL 

CSARLES    VON    MILTITZ    ENDEAVOURS    TO    COMPOSE    THE    DIFFERENCES. 

Pi.  PE  Leo  X.,  who,  on  the  whole,  had  rather  connived  at  the  conduct 
of  the  enemies  of  Luther,  than  acted  from  his  own  determination,  now 
endeavoured  to  have  the  diff'erences  composed  in  an  amicable  manner. 
He  therefore  sent  one  of  his  chamberlaiHs  to  Saxony,  who  was  to  correct 
the  errors  committed  by  Cajetanus,  and  who,  in  short,  was  peaceably 
to  terminate  ihe  matter.  And  this  was  Charles  Von  MiUitz,  a  Saxon 
nobleman,  who,  towards  the  close  of  the  year  1518,  actually  arrived  in 
Saxony  for  this  very  purpose  ;  and  who  at  the  same  time  was  commis- 
sioned to  present  the  elector  with  the  Golden  Rose,  a  peculiar  mark 
of  the  gracious  disposition  of  the  pope  towards  him.  Miltitz  was  a 
prudent  and  benevolent  nobleman,  and  in  every  respect  the  very  man 
to  whom  such  a  mission  could  be  intrusted  with  a  prospect  of  success. 
He  came  to  the  elector,  and  represented  to  him,  that  the  people  were 
by  Luther  excited  against  indulgences,  by  which  means  the  authority 
of  the  pope  was  diminished;  that  Tetzel  had,  however,  by  his  licentious 
behaviour,  given  occasion  to  it.  At  the  same  time  he  requested  per- 
mission of  him  to  have  an  inlerview  with  Luther  at  Altenburg.  This 
took  place,  and  Luther  appeared  at  the  last  mentioned  city.  Miltitz 
opened  the  matter  in  a  very  friendly  manner.  They  soon  agreed  that 
both  parties  should  in  future  neither  write  nor  preach  concerning  the 
subject  in  dispute.  In  addition  to  this,  Miltitz  severely  censured  Tetzel 
in  regard  to  his  fraudulent  practices,  and  forbade  him  in  future  to  do  the 
like  again.     Luther  promised  not  only  to  let  the  matter  rest,  but  also 


40  LIFE   OF    MARTIN   LUTHER.  [cHAP.  VII. 

drew  up  a  writing,  directed  to  the  pope,  in  which  he  not  only  promised 
to  be  silent,  but  also  of  a  new  entirely  submitted  himself  to  the  pope 
and  his  edicts.     The  following  is  an  extract  from  it. 

Most  Holy  Father! — Necessity  again  compels  me,  the  most  un- 
worthy of  men,  and  dust  of  the  earth,  to  address  your  holiness.  I 
protest  before  God  and  all  his  creatures,  that  I  never  intended,  and  to 
this  day  do  not  seriously  intend,  in  any  manner  whatever  to  attack  either 
the  Church  of  Rome,  or  the  power  of  your  holiness,  or  by  any  artifice 
to  detract  from  either.  I  therefore  hope  that  your  holiness  will  not 
believe  those  malicious  slanderers,  who  falsely  represent  the  behaviour 
of  other  people.  I  also  gladly  promise  your  holiness,  what  /  only  can 
bring  to  pass  in  this  affair,  that  I  will  put  a  stop  to  all  controversies  re- 
specting indulgences :  and  that  I  will  let  them  rest,  and  be  entirely 
silent  on  the  subject.  Upon  condition,  however,  tliat  my  opponents 
shall  cease  with  their  insolent  boastings,  and  inflated  but  scandalous  lan- 
guage against  me.  For  this  alone  was  my  object,  that  the  Roman  Ca- 
tholic church,  our  mother,  should  not  be  stained  by  the  infamy  of  fo- 
reign avarice,  and  that  the  people  might  not  be  led  into  such  errors 
touching  indulgences. 

Jlltenburg,  March  3(Z,  1519." 

This  Jetter  sufficiently  proves  the  sentiments  which  Luther  at  this 
time  entertained.  It  also  really  appeared  as  if  all  matters  in  dispute 
were  already  laid  aside,  that  the  affair  would  have  no  further  conse- 
quence, when  suddenly  a  circumstance  took  place,  which  altered  the 
"whole  state  of  affairs. 


CHAPTER  VIL 

LUTHER    ACTUALLY    COMMENCES    THE    RETORMATION. 

Although  Luther  still  highly  revered  the  pope,  yet  a  great  propor- 
tion of  the  respect  which  he  once  entertained  for  him  was  lost.  And 
what  greatly  contributed  to  this  diminution  of  esteem  for  the  pontiff,  Avas 
both  the  injustice  of  his  conduct,  and  the  circumstance  that  Luther  be- 
gan to  inquire  into  the  grounds  of  his  power.  He  carried  on  with  his 
good  friends  a  learned  epistolary  correspondence,  by  which  they  entered 
into  an  investigation  whether  the  pope  was  really  entitled  to  the  divine 
authority  which  he  assumed  ;  and  whether  a  person  had  a  right  to  appeal 
to  him  only  for  a  decision,  when  in  doubts  concerning  religious  matters. 
He  searched  the  scriptures,  and  found  no  reason  why  he  ought  any 
longer  to  believe  in  the  pope.  For  a  long  time  he  remained  uncertain 
and  doubtful,  until  at  length  he  arrived  at  certainty  ;  and  of  this,  too,  he 
made  an  open  confession.  This  was  occasioned  by  his  vehement  con- 
tention with  one  Eck,  a  public  teacher  of  religion  at  Leipzig,  on  the 
27th  of  June,  1519.  This  was  in  fact  the  occurrence  which  suddenly 
again  threw  every  thing  into  a  fermentation.     This  Eck  was  a  quarrel- 


CHAP.   VII.]  LIFE    OF    MARTIN    LUTHER.  41 

some  man,  who  sought  for  contention  ;  and  besides,  was  an  enemy  of 
Luther.  And  hence  it  will  appear  why  he  was  so  fond  of  continuing  a 
controversy  with  Luther.  He  challenged  Luther  to  meet  him  at  Leip- 
zig, for  the  purpose  of  publicly  disputing  with  him  concerning  certain 
■  doctrines  which  Luther  had  propagated.  The  love  of  truth  impelled  the 
latter  to  appear  at  Leipzig.  They  disputed  on  the  question  whether  the 
power  and  authority  of  the  pope  was  derived  from  God  or  man.  Lu- 
ther showed  that  God  had  not  ordained  the  pope  the  head  of  the  church. 
He  also  suggested  some  doubts  with  regard  to  indulgences  and  the  doc- 
trine of  purgatory,  which  he  would  not  plainly  reject,  but  however  said, 
that  for  them,  also,  he  could  find  no  proofs  in  the  Bible,  Both  of  these 
were  principal  and  leading  doctrines  in  the  Romish  church.  According 
to  the  creed  of  that  church,  the  souls  of  the  deceased  must  go  into  pur- 
gatory, from  which  they  cannot  sooner  be  freed,  and  enter  into  happi- 
ness, than  till  they  shall  have  been  therein  cleansed  from  all  vices  and 
sins  which  might  yet  cleave  to  them.  Hence  it  was  the  custom  among 
the  Roman  Catholics,  to  desire  the  priests  to  make  supplications  for 
their  deceased  friends,  that  their  continuance  in  purgatory  might  not  be 
of  long  duration.  During  this  disputation  Luther  was  so  open  and  un- 
daunted, that  his  antagonist,  Eck,  lost  a  great  deal  of  the  fame  he  had 
hitherto  acquired,  and  Luther,  on  the  contrary,  gained  much  applause. 
Many,  who  had  formerly  sided  with  neither  party  in  this  controversy, 
now  became  his  friends.  Eck,  tlierefore,  thought  he  had  the  more  cause 
to  avenge  himself  on  Luther.  The  method  he  took  for  that  purpose 
was  that  which  is  usual  to  vile  and  contemptible  souls.  If  they  cannot 
bring  a  true  accusation  against  a  person,  they  have  recourse  to  falsehoods 
and  fictions,  for  the  purpose  of  injuring  others.  What  at  that  time  was 
related  of  Luther,  is  laughable  indeed  ;  but  it  however  serves  to  furnish 
an  idea  of  the  hatred  and  persecution  to  which  Luther  was  subjected. 
It  was  alleged  against  him  that  he  was  possessed  of  a  devil,  who  made 
him  so  skilful  in  writing  and  disputation,  that  his  opponents  could  not 
prevail  over  him.  Luther  wore  a  ring  on  his  finger,  in  which,  it  was 
believed,  the  supposed  devil  sat.  A  person  does  not  know  whether 
most  to  be  astonished  at  their  ignorance  in  believing  that  the  devil  could 
yet  possess  any  one,  or  at  their  malice.  But  inasmuch  as  many  did 
however  not  believe  these  slanders,  Eck,  as  well  from  religious  hatred, 
as  from  a  learned  jealousy,  tried  another  method  by  which  entirely  to 
put  down  Luther,  because  the  first  had  not  the  desired  effect.  He  went 
to  Rome,  and  succeeded  in  persuading  the  pope  to  issue  a  very  severe 
decree  against  Luther.  Many  theses  from  his  writings  were  introduced 
into  this  bull,  (as  the  papal  edicts  are  called,)  and  condemned  for  being 
heretical ;  and  besides,  every  one  was  forbidden  to  read  Luther's  writ- 
ings ;  and  he  was  ordered  within  sixty  days  to  recant  all  he  had  written, 
and  tauglit,  which,  if  he  omitted  to  do,  he  and  his  adherents  were  to  be 
put  to  the  ban,  that  is,  not  only  excommunicated  from  the  Christian 
church,  but  also  subjected  to  the  dangers  of  outlawry,  when  any  one 
who  should  find  them  might,  with  impunity,  murder  them.  In  this 
manner  had  the  Catholics  for  a  long  time  already  treated  those  teachers 
of  the  truth,  of  whom  they  intended  to  rid  themselves.  By  virtue  of 
this  bull,  all  the  magistrates  were  empowered  to  cause  Luther  to  be  a'- 
6  d2 


42  LIFE   OF  MARTIN  LUTHER.  [cHAP.  VII. 

rested,  and  to  send  him  to  Rome  to  receive  his  punishment.  Eck  now 
triumphantly  returned  to  Germany,  and  believed  he  had  already  given 
his  enemy  the  last  fatal  blow.  He  procured  this  bull  to  be  put  up  in 
every  place,  to  excite  every  one  against  Luther.  But  this  proce- 
dure had  an  opposite  tendency.  Every  one  viewed  this  edict  as  the 
work  of  Eck's  hatred  and  persecution  against  Luther,  and  many  minds 
were  inclined  to  the  side  of  innocence.  In  electoral  Saxony,  this  bull 
was  forbidden  to  be  put  up,  and  in  many  other  places  it  met  with  but 
little  approbation.  Charles  Von  Miltitz  blamed  this  violent  step  so  much 
the  more,  as  he  now  saw  his  own  intention  to  have  the  matter  amicably 
settled  defeated.  Luther,  however,  remained  undaunted.  "  These 
wretched  men,"  he  said,  "  rave  against  me,  and  seek  to  take  my  life, 
but  Christ  lives  and  reigns.  Let  him  see  to  what  they  do."  When 
his  enemies  treated  him  so  severely,  and  were  governed  by  neither  jus- 
tice nor  propriety  in  their  conduct  towards  him,  could  he  be  blamed  for 
resorting  to  all  such  means  as  were  indispensably  necessary  for  his  secu- 
rity, and  the  preservation  of  his  life  ?  Was  he  not  obliged  to  oppose 
such  a  violent  and  tyrannical  power,  from  which  he  had  no  justice  to 
expect  1  Was  he  not  obliged  to  abide  by  those  truths  which  he  and 
many  others  considered  very  useful  and  salutary?  And  Luther  actually 
did  so.  He  supposed  it  ta  be  his  duty  no  longer  to  spare  the  pope. 
He  published  against  him  many  writings,  in  which  he  called  him  the 
Antichrist,  (the  enemy  of  Jesus  Christ,)  who  took  under  his  protection, 
errors,  crimes,  and  superstition,  and  who  opposed  and  was  hostile  to 
Christianity.  Nor  did  the  pope,  o»  his  side,  leave  any  means  untried 
to  put  down  Luther.  He  used  his  utmost  influence  with  the  Elector 
of  Saxony  and  the  Emperor  Charles,  not  only  to  cause  the  writings 
of  Luther  to  be  burned,  but  also  to  have  him  delivered  up  at  Rome. 
Nor  did  he  neglect  the  use  of  base  and  small  means  to  accomplish  his 
ends.  He  offered  to  one  of  the  most  learned  men  of  that  time,  many 
offices  and  great  emoluments,  if  he  would  resolve  to  write  against  Lu- 
ther. But  this  man  is  said  to  have  replied  to  the  pope :  "  That  one 
single  leaf  of  Luther's  writings  gave  him  more  instruction  than  all  for- 
mer Avisdom."  An  attempt  was  even  made  to  bribe  Luther  with  money. 
It  is  related  that  two  thousand  guilders  were  promised  secretly  to 
be  paid  to  him  ;  and  in  add'ili«n  to  this,  great  offices  and  titles  of  honour 
would  be  conferred  on  him,  i-f  he  would  promise  to  be  silent.  But  that 
the  emissaries  who  had  been  commissioned  to  make  these  overtures  to 
him,  had  been  obliged  to  depart  from  him  with  this  confession :  "  The 
German  brute  disregartis  both  money  and  dignities."  Whether  this 
report  be  true  or  false,  so  much  is  certain,  that  it  does  not  contradict 
probability,  when  we  reflect  that  the  means  by  which  ordinary  persons 
have  so  often  been  gained  over  would  not  have  been  neglected.  And 
now  let  any  one  place  himself  in  Luther's  situation.  On  the  one  hand, 
constant  inquietude,  persecution,  danger,  and  death,  if  lie  should  conti- 
nue to  preach  the  truth  ;  and  on  the  other,  money,  ease,  honour,  and 
tranquillity,  if  he  M'ould  discontinue.  Which  of  these  opposite  situa- 
tions would  many  a  one  have  chosen  ?  Perhaps,  and  we  may  say,  cer- 
tamly,  yes,  certainly,  many  would  without  hesitation  have  declared  in 
iavour  of  the  latter.     But  not  so  did  our  Luther.     God  and  the  trutl 


CHAP.  VII.]  LIFE   OF   MARTIN   LUTHER.  43 

were  to  him  of  more  value  than  all  other  considerations.  To  free  his 
fellow-creatures  from  their  errors,  from  their  subjection  and  thraldom 
to  the  pope,  to  this  end  he  felt  that«he  was  called  by  God — this  he  con- 
sidered to  be  his  most  sacred  duty. 

But  let  us  return  to  our  history.  When  it  was  perceived  that  no 
means  were  available  to  bring  him  over,  it  was  believed  that  Luther's 
undertaking-  could  be  stopped  and  defeated  by  burning  his  writings  at 
Colen  and  other  places,  for  it  was  not  without  reason  that  his  enemies 
feared  that  the  perusal  of  his  writings  might  draw  many  people  to  his 
side.  Luther  did  the  same,  less,  perhaps,  from  the  motive  of  retalia- 
tion, than  from  that  of  showing  that  he  now  at  once  intended  by  force 
to  separate  and  tid  himself  from  tlie  pope  and  all  his  edicts.  Being  ac- 
companied by  a  great  number  of  students  and  some  teachers  at  the  uni- 
versity, he,  in  solemn  procession,  moved  through  the  gate  called  the 
Elsterthor,  at  Wittenberg,  and  ordered  the  procession  to  form  itself  into 
a  circle  on  an  open  place  before  that  gate,  raised  a  small  pile  of  wood, 
and  laid  on  it  the  whole  collection  of  papal  decrees,  and  also  the  bull 
lately  issued  against  him,  and  burned  the  whole,  while  he  delivered  an 
impressive  address  to  th«  assembly.  This  was  a  solemn  declaration, 
that  he  now  rejected  the  authority  of  the  pope,  and  renounced  all  obe- 
dience to  him.  There  have  been  frequent  disputes  respecting  the  pro- 
priety of  this  transaction.  Not  only  have  the  enemies  of  Luther  ac- 
cused him  of  having,  by  this  deed,  transgressed  the  limits  of  his  duty 
as  a  subject  to  the  pope,  who  was  his  sovereign,  but  even  his  friends 
have  also  frequently  found  it  difficult  to  justiiy  this  step.  However 
little  I  feel  disposed  to  defend  each  single  act  of  our  Luther,^for  as 
great  as  he  was,  still  he  remained  a  man ; — yet  this  undertaking  was,  in 
some  degree,  a  necessary  defence  against  the  previous  outrage,  of  a  si- 
milar nature,  committed  by  his  enemies,  and  perhaps  the  only  means  of 
counteracting  the  popish  persecutions  against  him. 

The  noise  which  his  writings  had  made,  now  reached  every  place. 
The  prohibition  against  the  reading  of  them  had  the  very  opposite  effect, 
as  is  always  the  consequence  in  similar  cases.  Every  one  read  and 
Studied  them.  All  Germany  learned  from  them  how  unjustifiable  the 
power  of  the  pope  was;  how  many  errors  the  doctrines  of  the  Romish 
church  contained,  and  how  very  necessary  a  universal  change  and  revolu- 
tion was  in  religious  opinions.  Some  hundreds  of  noblemen  in  Franconia 
and  Suabia  offered  their  protection  to  Luther,  when  it  appeared  as  if  the 
Elector  of  Saxony,  irritated  by  the  late  transactions  of  Luther,  would  no 
longer  espouse  his  cause.  All  this  inspired  Luther  with  new  courage, 
and  gave  him  new  strength,  insomuch  that  he  could  now  bid  defiance  to 
all  dangers.  It  really  appeared  as  if  he  became  more  intrepid  in  pro- 
portion as  the  storm  threatened  from  all  sides  to  burst  forth  upon  him. 
Persecutions  which  would  have  deterred  ordinary  spirits  from  the  ac- 
complishment of  their  ends,  had  no  other  effect  on  him  than  to  make 
him  the  more  unyielding,  and  inclined  to  redouble  his  zeal.  Luther 
himself  relates,  that  at  a  certain  time,  as  he  was  returning  to  his  cloister, 
from  the  university,  where  he  had  been  reading  his  lectures,  a  traveller 
approached,  and  asked  him  "  How  he  could  be  so  bold  as  to  accost 
every  person  in  so  friendly  a  manner,  and  give  him  his  hand.     That 


^'^* 


44  LIFE   OF   MARTIN   LUTHER.  [chap.  VIII. 

some  one  might  have  a  weapon  with  him,  and  murder  him."  Luther 
replied,  "How  could  any  one  escape  who  should  commit  such  an  act? 
He  would  put  his  own  life  in  jeopardy,  and  have  to  die  lor  it."  "If  I 
should  murder  you,"  continued  the  stranger,  "and  should  even  myself 
perish  for  the  deed,  the  pope  would  make  me  a  saint,  and  you  a  heretic, 
whom  he  would  deliver  over  to  the  devil."  Hereupon  the 'stranger  left 
the  city.  It  is  also  related  that  a  foreigner  had  been  found  in  his  kitchen, 
who  had  a  small  pistol  concealed  in  his  sleeve,  and  who  asked  Luther 
in  front  of  the  cloister,  "why  he  walked  alone."  "I  am  in  the  hands 
of  God,"  Luther  replied  to  him,  "he  is  my  shield  and  protection,  v/hat 
can  man  do  to  me?"  Whereupon  the  assassin  turned  pale,  and  trem- 
blingly passed  through  the  gate  of  the  city.  At  that  time  Luther  was 
also  apprehensive  that  he  would  be  poisoned,  so  exceedingly  did  his 
enemies  hate  his  life.  He  at  least  received  warnings  from  many  places 
to  be  on  his  guard.  He  received  written  information  from  Breslaw,  that 
two  thousand  ducats  had  been  ofl'ered  to  a  certain  physician  if  he  would 
try  his  skill  upon  Luther.  There  likewise  often  came  suspicious  per- 
sons to  him,  whom  he  however  avoided  as  much  as  possible.  He 
relates  that  when  he  once  sat  at  table  in  a  certain  person's  house,  after 
having  eaten  a  little,  he  was  seized  with  violent  vomiting,  and  thrown 
into  a  profuse  perspiration,  which,  however,  had  not  been  followed  by 
any  further  bad  consequences.  And  although  some  of  these  rumours 
may  have  been  unfounded,  yet  the  dubious  situation  in  which  he  was 
then  placed,  not.  knowing  on  whose  friendship  he  could  depend,  as  well 
as  the  hatred  and  bitter  resentment  of  his  enemies,  at  least  render  it 
probable  that  such  suspicions  were  not  ill-founded. 


CHAPTER  VHI. 

LUTHER   APPEARS    AT    WORMS    IN   THE    YEAR    1521. 

The  pope,  wno  saw  his  power  and  authority  so  violently  attacked, 
now  perceived  no  other  means  of  extricating  himself  from  his  difficul- 
ties, than  to  entreat  the  emperor,  Charles  the  V.,  in  a  more  pressing 
manner  than  ever  before,  to  have  the  punishment  denounced  by  the  ban 
inflicted  on  Luther  and  his  adherents.  The  emperor,  an  intelligent  and 
politic  prince,  found  himself  reduced  to  a  serious  dilemma  by  this  requi- 
sition. On  the  one  hand  he  did  not  wish  to  displease  the  pope,  with 
whom  he  stood  in  such  relations  as  to  need  his  favour.  And  if  he  should 
on  this  occasion  not  oblige  him,  he  was  certain  of  losing  his  friendship. 
On  the  otlier  hand,  without  the  assumption  that  his  love  of  justice  with- 
held him  from  yielding  to  the  desire  of  the  pope,  his  own  interest  dic- 
tated measures  which  were  in  opposition  to  those  of  the  pope.  H^  but 
too  clearly  saw  how  absolutely  necessary  it  was  to  limit  the  arrogant 
pretensions  and  claims,  the  plunderings  and  violent  proceedings  of  the 
papal  court.  And  to  this  may  be  added,  that  he  had  become  emperor 
through  the  assistance  of  the  Elector  of  Saxony,  the  friend  of  Luther, 
to  whom  on  that  account  he  owed  gratitude.     If  he  should  carry  into 


CHAP.  VIII.]  LIFE   OF   MARTIN  LUTHER.  45 

execution  the  papal  decree,  he  had  to  fear  that  the  elector,  who  in  some 
measure  protected  Luther,  would  thereby  become  offended.  After 
weighing  all  these  considerations,  he  did  not  think  it  prudent  to  break 
friendship  with  either  party,  and  summoned  Luther  to  appear  before  the 
diet  at  Worms,  (which,  as  it  happened,  was  held  in  the  year  1521,)  to 
take  his  trial.  But  by  adopting  this  alternative,  he  satisfied  neither 
party.  The  pope,  who  did  not  wish  an  investigation  to  be  first  made, 
but  wanted  the  punishment  to  be  immediately  inflicted,  was  displeased 
by  this  measure.  And  the  elector,  as  he  believed  he  foresaw  jiothing 
with  greater  certainty,  than  that  the  journey  and  the  vindication  would 
cost  Luther  his  head,  at  first  refused  to  accept  of  the  proposal.  At 
length,  however,  both  parties  assented  to  it,  after  a  safe  conduct  for  his 
journey  had  been  provided  for  Luther.  Luther  himself  seemed  to  be 
animated  with  the  greatest  courage.  Among  other  things  he  wrote  to 
the  elector  as  follows:  "I  will  when  I  am  cited,  if  it  shall  be  in  my 
power,  rather  procure  myself  to  be  carried  there  sick,  if  I  shall  not  be 
able  to  go  there  in  good  health.  For  if  the  emperor  calls  me  thither, 
there  is  no  doubt  but  I  am  called  by  God.  If  they  intend  to  conduct 
the  business  in  a  violent  manner,  it  must  be  intrusted  to  God.  He  who 
preserved  the  three  men  in  the  fiery  furnace,  still  lives  and  reigns.  But 
if  he  will  not  save  me,  there  is  only  a  mere  trifle  at  stake,  my  head. 
For  in  this  affair,  danger  or  safety  ought  not  to  be  regarded,  and  it  is 
our  duty  rather  to  take  heed  that  we  may  not  desert  the  gospel  which 
we  have  once  adopted,  nor  leave  it  exposed  to  the  derision  of  those 
ungodly  men,  but  courageously  shed  our  blood  in  its  defence."  And 
on  another  occasion  he  writes  to  one  of  his  friends:  "Do  not  imagine 
that  I  shall  recant  in  the  least  degree.  But  I  will  reply  to  the  emperor. 
If  it  were  intended  that  I  should  appear  before  him  for  the  mere  purpose 
of  making  a  recantation,  I  would  not  go ;  for  I  could  as  well  here  recant, 
if  that  were  the  only  object.  But  if  he  calls  me  before  him  to  take  my 
life,  and  by  reason  of  my  answer  shall  consider  me  as  an  enemy  of  the 
empire,  I  shall  offer  to  go  to  the  diet.  For  by  the  grace  of  Christ,  I 
shall  not  flee,  nor  leave  his  word  in  danger."  With  these  sentiments, 
Luther  commenced  his  journey  to  Worms,  on  the  4th  of  April,  1521. 
An  imperial  herald,  and  several  learned  men  accompanied  him  in  his 
journey.  When  on  the  way,  he  saw  the  papal  decree  of  his  excommu- 
nication, and  the  ban  which  had  been  issued  against  him,  put  up  in  some 
of  the  cities  through  which  he  passed,  the  imperial  herald  asked  him, 
"Will  you  proceed,  doctor?"  "Yes,"  he  answered,  "notwithstanding 
their  having  put  me  to  the  ban."  When  he  arrived  at  a  city,  the  people 
ran  to  meet  him,  to  see  the  wonderful  man  who  was  so  bold  as  to  op- 
pose the  pope,  and  who  was  considered  as  a  small  divinity.  He  every 
where  received  the  assurance  that  he  would  fare  like  John  Huss,  who, 
an  hundred  years  before,  had  been  burned  at  Costnitz,  on  account  of  his 
attacks  on  popery.  He  was  advised  secretly  to  return,  and  not  expose 
himself  to  the  fury  of  his  enemies.  However,  this  was  his  answer: 
"  Christ  lives,  and  we  will  therefore  enter  Worms  in  defiance  of  all  the 
gates  of  hell,  and  of  those  spirits  who  reign  in  the  air.  And  if  they 
were  to  kindle  a  fire,  whose  flames  between  Wittenberg  and  Worms 
reached  up  to  heaven,  yet  will  I,  because  I  have  beer,  called,  nnake  my 


46  LTFE   OF   MARTIN   LUTHER.  [cHAP.  VIII. 

appearance,  and  put  myself  between  the  teeth  of  my  enemies,  acknow- 
ledge Christ,  and  as  to  the  rest,  leave  it  to  his  care  and  direction." 
When  he  had  nearly  reached  Worms,  his  friends,  aware  of  the  liatred 
and  bitterness  of  his  enen\ies,  advised  him  by  letter  not  to  go  to  that 
place.  "No,"  he  cried,  "and  if  there  were  as  many  devils  in  Worms 
as  there  are  tiles  on  the  roofs  of  the  houses,  yet  would  I  enter  that  city." 
An  exclamation  which  could  only  be  made  by  a  man  whose  heart  and 
confidence  were  placed  on  God.  Luther  had  hardly  arrived  at  Worms, 
when  lie  was  cited  to  appear  before  the  diet  on  the  following  day,  at  four 
o'clock  in  the  afternoon.  He  first  strengthened  himself  with  a  i'ervent 
prayer,  which  elevated  his  heart,  and  which  he  sent  to  his  God,  and 
then  concluding  with  the  following  words,  went  to  the  diet:  "O  God! 
thou  art  not  dead  J  thou  livest!  But  1  will  go  and  die!  Righteous  is 
the  cause,  and  thine  it  is.     This  is  resolved  on,  in  thy  name !" 

The  concourse  of  people  was  on  this  occasion  so  great  that  it  was 
found  necessary  to  lead  him  through  secret  passages  to  the  town-hall, 
where  the  diet  was  assembled.  Every  one  wanted  to  see  Luther,  and 
it  was  with  difficulty  that  the  military  guard  which  stood  without,  could 
prevent  the  people  from  forcibly  entering  the  town-hall.  As  he  was 
going  into  it,  a  knight  patted  him  on  the  shoulder,  and  said,  '"  Little 
monk,  little  monk,  you  are  now  going  to  undertake  something  greater 
than  I  and  others  of  my  rank  have  ever  done,  even  in  our  hottest  military 
engagements.  If  your  opinions  are  correct,  and  you  feel  an  assurance 
that  they  are,  then  go  on  in  the  name  of  God,  and  be  of  good  cheer,  God 
will  not  forsake  you."  Some  of  the  members  of  the  diet,  who  were  on 
■his  side,  also  encouraged  him,  with  this  passage  of  scripture  :  "  When 
they  deliver  you  up,  take  no  thought,  how  or  what  ye  shall  speak." 
Mat.  X.  19.  Such  expressions  must  surely  have  had  a  peculiar  tendency 
•to  strengthen  his  resolution.  In  the  diet  these  two  questions  were  put 
to  him  :  1.  Whether  he  would  acknowledge  himself  to  be  the  author  of 
all  the  books  which  had  been  printed  in  his  name  ?  2.  Whether  he  would 
revoke  them,  or  not?  To  the  first  question  his  advocate  answered: 
"  That  he  wished  the  tides  of  the  books  to  be  named."  When  this 
was  done,  Luther  freely  acknowledged  them  to  be  his.  But  with 
regard  to  the  second  question  he  requested  time  for  consideration  till  the 
following  day.  On  his  return  from  the  hall  were  the  diet  was  assembled, 
many  princes  who  were  convinced  of  the  truth  of  his  positions,  exhorted 
him  by  no  means  to  be  disheartened,  and,  as  they  expressed  themselves, 
not  to  be  afraid  of  those  who  kill  the  body  ;  but  are  not  able  to  destroy 
the  soul.  On  the  following  day  he  again  appeared  before  the  diet,  and 
in  a  speech  of  two  hours'  length,  made  a  declaration  to  this  efl'ect :  that 
his  books  were  of  different  and  distinct  kinds.  In  some  of  them  he  had 
merely  treated  of  religion,  and  these  he  could  not  recant.  In  others  he 
had  attacked  the  false  doctrines  of  the  Romish  church.  And  these  also 
he  could  not  resolve  to  recall.  And  in  others  he  had  too  severely  at- 
tacked private  persons.  And  if  in  the  latter  he  had  done  them  injustice, 
he  had  only  attempted  to  maintain  the  justice  of  his  cause.  With  this 
answer  the  diet  was  not  satisfied.  They  demanded  of  him  to  speak 
explicitly,  and  answer  yes  or  no  to  the  question  whether  he  would  recant 
his  books  or  not.     Hereupon  Luther  replied  in  a  truly  exalted  manner. 


CHAP.  IX.]  LIFE  OF  MARTIN  LUTHER.  47 

"  Except  I  can  be  convinced  by  clear  and  conclusive  reasoning,  or  by 
proofs  taken  from  the  Holy  Scriptures,  I  neither  can  nor  will  recant, 
because  it  is  neither  safe  nor  advisable  to  do  any  thing  which  is  against 
my  conscience.  Here  I  stand.  I  cannot  do  otherwise,  so  help  me 
God!  Amen."  All  who  were  present,  and  particularly  the  emperor, 
admired  the  intrepidity  with  which  he  uttered  these  words.  And  whea 
after  this  question  had  been  repeatedly  put  to  him,  he  still  gave  tlve  same 
answer,  he  was  dismissed  from  the  assembly  under  a  strong  escort. 
Some  of  the  members  of  the  diet  indeed  afterwards  took  pains  to  change 
his  resolve,  but  this  too  did  not  succeed.  The  emperor  finally  came  to 
this  decision  :  "  That  since  Luther  would  not  recede  a  single  inch 
from  his  errors,  he  would  pursue  him  and  his  adherents  with  the  btn 
and  act  of  outlawry,  of  the  empire  ;  yet  he  would  not  break  the  promise 
he  had  made  to  him,  of  a  safe-conduct,  but  cause  him  to  be  safely  con- 
veyed back  to  the  place  from  whence  he  had  come.  It  was  indeed 
attempted  to  persuade  the  emperor  to  refuse  to  Luther  the  safe-conduct 
for  this  singular  reason  :  "  that  he  was  under  no  obligations  to  keep  his 
promise  to  a  heretic."  However,  to  this  the  emperor  replied  :  "  What 
a  person  promises  he  ought  to  keep.  And  even  if  the  whole  world 
should  lie,  yet  ought  not  an  emperor  to  lie."  Luther,  therefore,  on  the 
26th  of  April,  1521,  departed  from  Worms,  under  a  strong  escort,  after 
having  received  from  princes  and  other  persons  of  high  distinction, 
extraordinary  proofs  of  good  will  and  favour.  Princes  of  the  highest 
rank  visited  him  at  his  lodgings.  The  Elector  of  Treves  had  even  in- 
vited him  to  his  table,  where  however  the  extraordinary  circumstance 
took  place,  that  at  the  very  moment  when  Luther  was  putting  the  wirie 
glass  to  his  lips  it  burst.  Conjectures  of  every  kind,  especially  that 
of  the  possibility  of  poison  having  been  introduced  into  the  glass,  gained 
possession  of  the  minds  of  all  who  were  present  in  the  moment  of  sur- 
prise. But  Luther  with  much  composure  of  mind  put  down  the  glass, 
and  said  "  the  liquor  was  not  bestowed  on  me  :  the  bursting  of  the  glass 
was  perhaps  occasioned  by  the  sudden  transition  from  coldness  to  warmth 
produced  in  the  glass  by  the  wine," 


CHAPTER  IX. 

Luther's  abode  at  the  castle  of  wartburg. 

On  his  journey  home,  Luther  no  less  enjoyed  the  love  and  confidence 
of  all  who  saw  him.  He  every  where  met  with  a  friendly  reception, 
and  it  was  plainly  to  be  seen  that  the  one  half  of  Germany  was  already 
inclining  to  his  side.  While  on  his  way  home,  he  was  visiting  those 
parts  of  the  country  which  belong  to  Eisenach,  his  native  district,  and 
just  as  he  was  entering  the  forest  of  Thuringia,  he  was  attacked  by  two 
knights  dressed  in  disguise,  when  Luther's  brother,  who  was  with  him 
in  the  wagon,  was  so  terrified  at  the  sight  of  two  rapidly  approaching 
horsemen,  that  he  threw  himself  out  of  the  wagon,  and  without  showing 
any  concern  for  his  brother's  fate,  with  all  possible  haste  betook  himself 


48  LIFE   OF  MARTIN  LUTHER.  [cHAP.  IX. 

to  flight,  wnile  the  horsemen  pulled  Luther  out  of  the  wagon,  dressed 
him  in  the  habiliments  of  a  knight,  placed  him  on  a  horse,  and  hastened 
away  with  him.  Both  unexpected  and  frightful  was  this  occurrence. 
At  least  those  who  had  accompanied  Luther  in  the  wagon  were  thereby 
thrown  into  such  consternation,  that  they  lost  all  their  presence  of  mind 
to  pursue  the  horsemen.  In  the  mean  time  the  men  who  had  thus 
captured  Luther,  for  a  long  while  led  him  to  and  fro  in  the  forest  till  the 
approach  of  night,  when  they  took  the  road  leading  to  the  castle  of 
Wartburg,  near  Eisenach,  were  they  arrived  at  midnight.  Here  they 
delivered  up  their  prisoner,  and  gave  the  strictest  orders  to  the  super- 
intendant  of  the  castle  to  treat  this  stranger  well.  However  this  whole 
affair  was  the  work  of  the  Elector  of  Saxony,  who  wished  to  put  Luther, 
who  had  been  previously  prepared  for  the  incident,  into  a  place  of 
security,  and  to  prevent  any  further  bold  steps  to  which  he  might  be 
impelled  by  the  warmth  of  iiis  natural  temper.  And  this  was  the  only 
method  tq  save  his  life,  for  he  was  not  only  put  to  the  ban  by  the  pope, 
but  was  also  proscribed  by  a  resolution  of  the  diet.  And  whoever  was 
declared  an  outlaw  by  the  states  of  the  empire,  him  every  one  was  pri- 
vileged to  abuse,  and  even  to  kill  with  impunity.  The  elector  himself 
found  it  necessary  to  keep  Luther's  retreat  to  the  castle  a  profound 
secret,  so  that  except  a  few  of  his  counsellors,  no  one  knew  it.  At  the 
castle  he  was  known  only  by  the  name  of  Sir  George.  Not  only  at 
the  diet,  but  in  all  other  places,  it  was  believed  that  Luther  had  actually 
been  taken  prisoner,  and  perhaps  was  killed.  And  the.more  his  enemies 
vainly  enjoyed  the  pleasure  derived  from  the  supposition  of  his  death, 
the  more  his  friends  lamented  his  loss.  But  when  suspicions  were 
entertained  that  he  was  still  living,  every  effort  was  made  at  Rome,  not 
only  to  discover  the  place  of  his  retreat,  but  they  even  burned  his  books, 
together  with  himself,  in  effigy.  "  I  care  not,"  said  Luther,  when  he 
heard  this  circumstance,  "  if  they  burn  me  and  all  my  books ;  the  people 
f  are  now  in  possession  of  the  Holy  Scriptures,  These  alone  will  open 
their  eyes."  It  was  believed  that  the  emperor  himself  was  privy  to  the 
capture  of  Luther,  and  that  he  had  even  assisted  in  concerting  that  scheme. 
And  this  is  by  no  means  improbable.  For  although  this  prince,  to  please 
the  pope,  assented  to  the  act  of  outlawry,  yet  he  never  insisted  on  it, 
that  this  decree  should  be  carried  into  execution.  He  rather  contributed 
his  share  to  the  diminution  of  the  pope's  authority,  and  to  the  abridg- 
ment of  his  power,  and  was  pleased  to  see  that  Luther  commenced  this 
work. 

In  the  mean  time  Luther  was  not  idle  at  the  fortress.  He  improved 
\  his  knowledge  of  the  Hebrew  and  Greek  languages,  and  what  is  one  of 
his  most  meritorious  deeds,  he  there  commenced  his  translation  of  the 
New  Testament.  Had  Luther  at  that  time  done  nothing  more  than  by 
this  translation  put  the  Bible  into  the  hands  of  the  common  people,  this 
alone  would  have  constituted  one  of  the  greatest  and  most  praiseworthy 
men.  In  order  to  form  an  accurate  estimate  of  this  merit,  it  is  neces- 
sary to  take  a  retrospective  view  of  those  times.  Even  the  learned 
themselves,  at  that  period,  knew  but  little  of  the  Bible,  and  the  common 
people  were  almost  totally  unacquainted  with  the  Scriptures.  There 
were,  indeed,  occasionally  a  few  of  the  historical  facts  recorded  in  them 


CHAP.  X.J  LIFE  OF  MARTIN  LUTHER.  49 

related  to  the  people,  and  some  badly  executed  and  indecent  paintings, 
descriptive  of  those  facts,  hung  up  in  the  monasteries.  And  this  was 
all  the  knowledge  they  possessed  of  the  Bible.  The  first  care  of  Lu- 
ther, therefore,  was  to  see  that  Bibles  were  distributed  among  the  peo- 
ple, that  they  might  see  the  truth  of  his  doctrines,  and  regulate  their 
lives  according  to  the  precepts  contained  in  the  Bible.  And  besides 
this,  he  wrote  many  sermons,  and  attacked  many  abuses  of  religion,  for 
instance,  auricular  confessions  and  monastic  vows.  Auricular  con- 
fession consisted  m  this  :  Every  one  was  obliged  to  mention  to  his 
confessor  each  and  every  gross  sin,  if  he  wished  to  receive  pardon  for 
it.  But  this  practice  not  only  had  no  foundation  in  the  Holy  Scriptures, 
but  also  occasioned  many  unpleasant  feelings.  And,  according  to  the 
monastic  vow,  many  young  people  of  both  sexes,  by  an  oath  bound 
themselves  during  their  lives,  to  live  abstracted  from  the  world,  to  spend 
their  whole  time  in  praying  and  singing,  and  to  remain  in  a  state  of  celi- 
bacy. Those  who  devoted  themselves  to  such  a  life  were  the  monks 
and  nuns,  of  whom  there  was  at  that  time  so  great  a  number.  Their 
manner  of  life  was  contrary  both  to  the  design  of  the  Creator,  who 
formed  us  for  industry  and  for  the  doing  of  good,  and  exceedingly  bur- 
densome to  the  rest  of  mankind,  Avho  were  obliged  to  feed  and  support 
those  idle  persons.  Luther  saw  this  evil  and  publicly  denounced  it. 
He  also  in  other  respects,  by  written  counsels,  promoted  the  progress 
of  the  Reformation,  for  which  due  preparation  had  already  been  made  in 
many  places. 


CHAPTER  X. 

LUTHER  GOES  TO  WITTENBERG  AND  BY  HIS  INFLUENCE  QUIETS  SOME  DIS- 
TURBANCES. 

Luther  had  now  been  upwards  of  three-quarters  of  a  year  at  Wart- 
burg,  when  at  Wittenberg,  and  in  places  adjacent  thereto,  some  disturb- 
ances arose  which  required  his  presence.  For  some  time  already,  he 
had  wished  to  leave  the  still  retirement  of  his  present  abode,  because  it 
was  more  agreeable  to  his  inclination  publicly  to  instruct  and  teach,  and 
to  be  useful  to  the  people.  His  sedentary  life  at  the  castle  had  likewise 
actually  occasioned  him  some  sickness.  He  sometimes,  indeed,  was 
brought  into  the  open  and  fresh  air,  being  accompanied  by  some  noble- 
men, and  was  dressed  in  a  horseman's  habit,  that  no  one  might  know 
him.  However,  this  was  not  sufficient  for  the  preservation  of  his  health. 
He  therefore  availed  himself  of  the  first  opportunity  to  leave  this  place, 
when  at  Wittenburg  certain  dissensions  had  arisen,  which  he  only  was 
able  to  quiet.  The  Augustinian  friars  had  at  that  place  reformed  many 
abuses,  and  among  others,  the  silent  masses,  and  the  taking  of  only  one 
part  of  the  sacrament  at  the  Lord's  supper ;  for  the  Roman  Catholics 
only  eat  the  bread  in  receiving  the  Lord's  supper,  and  the  priest  drinks 
i\iQ  wine  in  the  name  of  the  whole  congregation,  which,  notwithstand 
7  G 


50  LIFE  OF  MARTIN  LUTHER.  [cHAP.  X. 

ing,  is  contrary  to  the  command  of  Christ.  However,  some  were  not 
satisfied  with  this  change,  but  went  farther,  and  wished  at  once  to  abo-' 
lish  all  papal  customs.  Being  accompanied  by  a  great  number  of  stu- 
dents as  well  as  others,  they  entered  the  palace  chapel  at  Wittenberg, 
destroyed  the  images  of  the  saints,  and  pulled  down  the  altars  which 
were  in  that  church,  and  drove  out  the  clergymen  who  were  perform- 
ing the  religious  ceremonies.  Besides  other  restless  and  enthusiastic 
persons  who  had  come  to  Wittenberg,  the  ringleader  of  them  was  es- 
pecially one  Carlstadt,  a  man  otJierwise  good,  but  of  a  warm  and  hasty 
temper.  This  occurrence  produced  a  great  ferment,  so  that  the  congre- 
gation wrote  to  Luther,  and  begged  him  for  his  advice  in  this  matter, 
and,  if  possible,,  to  come  himself.  And  this  he  also  did,  contrary,  in- 
deed, to  the  wishes  of  the  elector,  who  believed  him  still  to  be  in  great 
danger.  It  was  suthcient  for  him  to  know  that  he  was  needed  at  Wit- 
tenberg, and.  thought  if  he  should  longer  delay  going  there,  all  he  had 
hitherto  done  in  the  cause  of  religion  would  be  in  vain.  And  he  judged 
very  correctly,  that  it  was  not  prudent  to  commence  the  work  of  re- 
formation by  the  abrogation  of  external  ceremonies  and  customs.  He 
thought  it  better  iathe  first  place,  to  enlighten  the  understanding  of  the 
people  ;  then  they  would  themselves  perceive  how  unnecessary  and 
perniciouj,  certain  established  ceremonies  were.  W^ith  these  sentiments 
he  arrived  at  Wittenberg,  on  the  1st  of  March,  1522,  and,  by  preaching 
a  few  sermons,  restored  order  and  quietness.  To  such  a  height  had 
Luther's  authority  at  that  time  already  risen.  The  enthusiasts,  among 
whom  Nicholas  Storch,  and  especially  the  celebrated  Thomas  Muentzer, 
peculiarly  distinguished  themselves,  were  obliged,  after  Luther  had  in 
vain  endeavoured  to  convince  them  of  the  falsity  of  their  pretended  re- 
velations, to  leave  the  city,  as  disturbers  of  the  peace  and  movers  of 
commotions  injurious  to  the  order  of  society;  the  restless  Carlstadt,  on 
the  contrary,  was,  by  proper  representations,  partly  quieted,  and  partly 
indulged  in  cases  wherein  his  extravagant  opinions  were  less  detrimental, 
at  the  same  time,  however,  giving  him  a  prudent  check.  This  was  a 
moderation  which  the  more  redounds  to  the  honour  of  Luther,  the  less 
it  is  on  other  occasions  to  be  met  with  in  fiery  and  rash  tempers,  and  the 
more  he  has  usually  been  accused  of  a  contrary  disposition.  The  re- 
mainder of  the  year  1522  he  spent  in  the  translation  of  the  New  Tes- 
tament, which,  on  the  21st  of  September,  in  the  same  year,  he  finished. 
It  was  now  an  easy  thing  for  every  one  to  compare  the  doctrines  of 
Luther  with  those  of  the  Bible.  And,  in  truth,  the  Reformation  would 
never  have  so  happily  progressed,  if  the  German  Bible  had  not  been  its 
precursor,  and  contributed  so  much  to  its  propagation.  The  whole 
translation  of  the  Bible  was  not  published  entire  till  the  year  1534. 
But  besides  this  version  of  the  Scriptures,  he  not  only  wrote  many  other 
tracts,  but  also  diligently  taught  and  preached,  so  that  he  may  justly 
be  numbered  amongst  the  most  industrious  men  that  ever  lived.  He 
was  not  well  pleased  wlien  he  received  invitations  from  his  friends,  be- 
cause it  deprived  him  of  so  much  of  that  time  which  he  might  have  de- 
voted to  his  labours. 

As  much  as  this  industry  was  entitled  to  praise,  so  censurable  mighi 
il  have  appeared  in  him,  if  at  that  time  he  had  begun  to  write  in  a  some 


CHAP.  X.J  LIFE  OF  MARTIN  LUTHER.  51 

what  harsh  and  severe  manner  against  his  opponents.  It  is  not 
absolutely  necessary  to  be  his  friend,  to  do  him  the  justice  to  say,  that 
he  was  as  much  provoked  to  it  by  his  enemies,  as  impelled  and  ani- 
mated by  his  zeal  for  the  promotion  of  truth  and  good  doctrines.  If  we 
recollect  the  malignant  persecutions  which  so  often  threatened  his  repu- 
tation and  even  his  life ;  if  we  paint  to  ourselves  the  poignant  feelings 
of  grief  produced  in  the  heart  of  Luther  by  that  injustice  which  was 
done  both  to  him  and  to  the  cause  of  truth :  and,  finally,  if  we  take  a 
retrospective  view  of  the  manners  of  those  times,  in  which  it  was  neces- 
sary to  speak  in  rough  language  in  order  to  be  understood,  and  when 
milder  manners  were  but  little  in  vogue,  we  shall  then  find  the  violent 
expressions  in  his  writings  pardonable,  and  be  obliged  to  admire  that 
high  degree  of  intrepidity  for  which  he  was  distinguished,  which,  how- 
ever, was  the  fruit  of  his  confidence  in  God.  But  I  do  not  know  how 
better  to  justify  him  than  he  does  himself.  Here  follows  his  own  con- 
fession concerning  the  severity  of  his  writings  : — "  I  cannot  deny  that  I 
am  more  severe  than  I  ought  to  be.  But  as  they  know  the  irritability 
of  my  temper,  they  ought  not  to  provoke  me.  How  difficult  it  is  to 
moderate  the  pen,  you  may  judge  of  yourselves:  You  will  yourselves 
never  convert  the  sword  into  down,  nor  war  into  peace.  And  this  is 
the  very  reason  why  I  feel  so  much  reluctance  to  express  myself  publicly. 
And  the  more  difficult  it  is  for  me  to  hold  a  milder  pen,  the  more  am  I 
entangled  and  drawn  into  controversies ;  yet  for  no  other  reason,  than  be- 
cause I  reprobate  the  abominable  calumnies  which  they  vent  against  me 
and  the  word  of  God.  And  even  if  my  natural  warmth  and  sharp  pen 
did  not  excite  me,  still  the  great  injustice  they  do  to  me,  would  enrage 
a  heart  of  stone  ;  how  much  more  me,  who  do  not  hold  a  dull  pen,  and 
who  must,  beyond  all  measure,  suffer  from  these  monsters.  What  do 
you  think  of  Christ?  Did  he  not  sharply  inveigh  against  the  Jews 
when  he  called  them  an  evil  and  adulterous  generation  ;  a  generation 
of  vipers  ;  hypocrites,  and  children  of  the  wicked  one?  Though  I 
may  transgress  the  rules  of  politeness,  yet  am  I  honest  and  upright  with 
them  ;  and  think  that  herein  I  have  an  advantage  over  my  enemies,  who 
write  against  me  in  the  most  artful  and  insidious  manner." 

During  this  year  there  was  much  related  concerning  the  temptations 
which  Luther  should  have  suffered  from  Satan.  It  is  said,  for  instance, 
that  he  had  thrown  his  ink-stand  at  the  devil,  when  he  tried  to  interrupt 
Luther  in  his  studies.  It  is  unnecessary  in  our  times  to  say  a  single 
word  concerning  this  affair.  These  things  are  only  here  mentioned  for 
the  purpose  of  contradicting  them,  if  the  reader  should  have  happened 
to  hear  of  them.  Every  one  knows  that  in  those  times  mankind  were 
fond  of  indulging  themselves  in  the  relation  of  such  stories  and.-fables; 
when,  besides,  it  was  not  unfrequently  the  case,  that  men  believed  cer- 
tain persons  were  in  cfose  alliance  with  the  devil.  Even  pious,  and,  in 
other  respects,  good  people,  did  not  hesitate  to  attribute  to  Satan  the 
bad  thoughts  which  arose  in  their  minds.  Happy  it  is  for  us,  that  we, 
for  the  most  part,  have  shaken  off  such  superstition.  But  let  us  return 
to  our  Luther. 

In  the  years  1522  and  '23,  he  received  encouragement  from  all  quar- 
ters to  proceed  in  the  work  he  had  commenced.     Many  cities  and 


52  LIFE  OF  MARTIN  LUTHER.  [cHAP.  xi. 

cq^untries  sent  delegates  to  him  for  instruction  and  advice.  People  came 
even  from  far  distant  countries,  and  desired  to  be  taught  by  him.  And 
many  cities  declared  in  favour  of  his  doctrines.  In  Wittenberg  even, 
he  eradicated  many  abuses,  and  every  where  endeavoured  to  give  to 
public  worship  a  better  form  and  regulation.  He  particularly  abolished 
the  pernicious  and  unnatural  interdiction  of  the  Catholic  church,  by 
which  a  clergyman  was  forbidden  to  marry.  The  first  minister  of  the 
Gospel,  who  entered  into  the  matrimonial  state,  was  a  preacher  at  Kam- 
berg,  near  Wittenberg.  But  Avhat  at  that  time  gave  Luther  the  greatest 
trouble,  was  the  conduct  of  the  aforesaid  Carlstadt,  who,  regardless  of 
all  better  instruction,  again  gave  himself  up  to  his  fanaticism.  And 
though  he  did  not  at  Wittenberg  dare  to  undertake  any  more  of  his  rash 
and  inconsiderate  proceedings,  yet  he  raised  many  disturbances  in  other 
places.  Admonition,  entreaty,  and  warnings,  to  restrain  and  lead  him 
into  the  right  way,  were  all  in  vain,  until  at  length  he  was  banished 
from  the  country. 


CHAPTER  XI. 

LUTHER   OPPOSES    THE    REBELLIOUS    PEASANTS. 

But  still  greater  anxiety  of  mind  was  caused  to  Luther  by  the  cele- 
brated war  excited  by  the  peasants,  and  which  broke  out  in  the  year 
1525.  The  foundation  for  this  war  had  been  laid  in  the  year  1524,  by 
one  Thomas  Muentzer.  This  man  had,  under  pretence  of  the  evan- 
gelical liberty  preached  by  Luther,  at  Zwickau  and  Altstadt,  excited 
every  species  of  discontent  and  insurrection  against  the  government,  and 
thereby  already  incurred  Luther's  displeasure.  He  now  wished  to  go 
to  Muehlhausen,  and  there  occasion  similar  troubles,  which  unfortu- 
nately he  efi'ected.  Many  peasants  in  Alsace,  Suabia,  Franconia,  and 
Thuringia  formed  a  conspiracy,  stormed  the  convents,  burned  and 
demolished  the  castles  of  many  noblemen,  and  renounced  all  further 
obedience  to  their  lords  and  magistrates.  They  refused  to  pay  any 
more  public  rates,  and  wanted  to  wrest  the  estates  from  the  landholders, 
and  convert  tliem  to  their  own  use.  It  is  very  true  that  the  peasantry 
were  then  more  oppressed  than  at  the  present  time.  They  were  in 
reality  almost  slaves,  who  by  their  utmost  toil  could  barely  sustain  their 
lives,  and  had  liardlv  any  possessions.  It  was  now  that  there  arose  in 
them  a  wish  to  obtain  some  relief  from  the  oppressions  they  sufiered. 
To  this  *was  added  the  circumstance,  that  many  among  them  were  in- 
clined to  the  doctrines  of  Luther.  He  had  in  eome  of  his  doctrines 
urged  the  ri<rht  of  being  freed  from  slavery  to  tlie  pope,  and  of  enjoying 
the  liberty  of  conscience.  That  to  every  one  it  ought  to  be  allowed 
according  to  his  own  opinion,  to  profess  whatever  religion  he  pleased, 
and  that  no  one  ought  to  be  persecuted  and  abused,  because  in  religious 
truths  he  entertained  opinions  and  notions  differing  from  those  of  others. 
These  his  doctrines  concerning  freedom  in  religious  opinions,  those 
people,  who  only  directed  their  thoughts  to  worldly  goods  and  advan- 


CHAP.  XII.]  LIFE   OF   MARTIN  LUTHER.  53 

tages,  misconceived,  and  wished  also  to  extend  to  their  political  rights, 
and  to  the  relation  which  subsists  between  the  subject  and  the  prince. 
Their  real  object  was  to  be  free,  to  be  free  from  taxes  and  feudal  services. 
To  these  evils  was  superadded  the  influence  of  some  mad  enthusiasts, 
who  led  these  people  into  still  greater  errors.  Even  Luther's  name, 
although  his  doctrines  furnished  no  pretext  for  it,  was  used  to  justify 
their  conduct,  inasmuch  as  they  erroneously  quoted  his  opinions.  He, 
into  whose  mind  nothing  of  the  kind  had  ever  entered,  and  who  had  a 
very  diff*erent  object  in  view  in  his  doctrines  touching  liberty,  was  not  a 
little  astonished  when  he  heard  of  these  transactions.  The  first  thing 
he  now  did  was,  by  a  written  declaration,  publicly  to  censure  the  con- 
duct of  these  intemperate  enthusiasts.  And  when  he  found  that  this 
measure  was  of  no  avail,  he  not  only  admonished  the  princes  to  exert 
their  utmost  endeavours  to  quell  these  disturbances,  but  himself  under- 
took a  journey  to  Thuringia,  because  he  believed  that  he  would  he  able 
to  eff'ect  more  by  his  presence  than  by  his  writings.  So  little  didLuther 
justify  insurrection  against  the  lawful  authority.  And  tranquillity  was 
actually  soon  restored.  Some  of  the  princes  marched  with  several 
thousand  men  against  such  a  combined  mass  of  insurgents,  which  had 
increased  to  the  number  of  eight  thousand  men,  but  who  were  unpro- 
vided with  arms  and  other  means  of  defence.  Peace  was  offered  to 
them  on  condition  of  their  delivering  up  their  ringleaders,  and  returning 
to  their  homes.  This  ofler  they  would  have  embraced  had  not  Muent- 
zer,  who  has  already  been  mentioned,  dissuaded  them  from  it.  And  to 
this  end  he  took  advantage  of  their  superstition,  and  induced  them  to 
believe  that  the  rainbow  which  happened  to  make  its  appearance  in  the 
sky  at  that  very  time,  was  a  sure  token  that  they  would  be  victorious. 
They  therefore  risked  an  attack,  in  which,  instead  of  their  making  the 
least  defence,  they  sang  the  following  hymn,  "  Come,  Holy  Ghost," 
&c.,  in  the  hope  that  heaven  alone  would  protect  them.  Thus  are 
wretched,  ignorant  people  often  led  astray  by  their  deceivers,  who  usu- 
ally seek  to  profit  by  the  superstition  of  the  people.  The  multitude 
was  dispersed,  Muentzer  was  taken  and  beheaded,  and  thus  an  end  put 
to  the  rebellion. 


CHAPTER  Xn. 

LUTHER    PUBLICLY    INTRODUCES    THE    EVANGELICAL    RELIGION   INTO    SAXONY. 

Whilst  these  transactions  took  place,  Frederick  the  Wise,  Elector 
of  Saxony,  died  at  the  castle  of  Lochau,  now  called  Annaburg,  near 
Wittenberg,  on  the  3d  of  May,  1525.  His  death  produced  great 
changes.  Although  he  was  the  friend  of  Luther,  and  not  averse  to  his 
religious  doctrines,  yet  he  at  least  outwardly  continued  to  be  devoted  to 
the  Roman  Catholic  religion,  and  would  by  no  means  permit  any  changes 
to  be  made  in  it  by  violence.  But  entirely  different  were  the  thoughts 
of  his  brother,  John  the  Steadfast,  who  succeeded  him  in  the  govern- 
ment.    This  prince  proceeded  more  rashly,  and  publicly  approved  of 


54  LIFE   OF   MARTIN   LUTHER.  [CHAl   .»II. 

the  religioua  tenets  of  Luther.  In  short,  nothing  more  remained  to  be 
done,  than  that  the  doctrines  in  whose  favour  the  minds  of  all  were 
already  disposed,  should  receive  the  additional  sanction  of  becoming 
publicly  established.  And  this  event  now  look  place.  The  form  of 
public  worship  was  improved,  the  many  useless  ceremonies  disconti- 
nued, and  the  bishops  were  divested  of  all  that  authority  which  they  had 
hitherto  so  exceedingly  abused.  Among  other  things,  the  ridiculous 
practice  was  set  aside  of  reading  Latin  prayers  in  the  churches,  from  the 
reading  of  which  the  common  people  neither  do  nor  can  receive  any  re- 
ligious impressions  ;  and,  instead  of  the  Latin,  German  prayers  were 
introduced,  which  latter  were  more  intelligible  to  them.  Luther  now  ap- 
pointed none  but  evangelical  ministers,  the  first  of  whom  was  named 
George  Roerer.  He,  for  his  own  part,  now  laid  aside  his  monk's  habit, 
and  exchanged  it  for  a  minister's  garb. 

At  this  time  he  did  another  act  which  at  once  terminated  his  monastic 
life  ;  he  entered  into  the  matrimonial  state.  This  was  a  step  which  ex- 
cited much  attention.  He  had  before  already  encouraged  many  former 
monks  and  preachers  to  marry,  but  never  till  now  had  any  thoughts  of 
doing  it  himself.  When  the  elector  and  many  others  advised  him  to  do 
the  same,  he  replied :  "  Very  well,  I  am  prepared  to  pave  the  way  by 
my  own  example."  But  what  gave  occasion  for  his  marrying,  was  more 
particularly  this  :  Li  the  year  1523  already,  he  had  an  opportunity  of 
becoming  acquainted  with  a  young  lady  of  noble  extraction,  named  Ca- 
tharine Von  Bore.  This  young  lady  had  been  a  nun  in  the  nunnery 
Jiear  Grimma,  and  had  fled  from  it,  together  with  eight  other  young 
women  of  noble  birth.  As  well  disgust  at  the  monastic  life,  as  more 
correct  notions  of  things  propagated  by  Luther,  may  have  led  them  to 
take  this  step.  They  went  to  Wittenberg,  where  they  were  supported 
at  the  expense  of  the  elector.  Catharine  Von  Bore  was  of  a  religious 
turn  of  mind,  and  often  consulted  Luther  concerning  virtue  and  the  fear 
of  God.  Luther  advised  her  to  marry,  and  for  this  purpose  in  vain  pro- 
posed to  her  two  persons  between  whom  to  choose  a  husband  for  her- 
self. As  his  father  and  others  now  pressed  him  to  marry,  because  his 
example  would  operate  on  others,  as  he  had  himself  recommended 
and  enjoined  the  married  state,  and  was  obliged  to  hear  censures 
on  account  of  his  celibacy  ;  and  finally,  as  this  young  woman  united 
in  herself  personal  eharms  and  virtues,  to  which  he  was  not  indifferent, 
he,  in  the  month  of  June,  in  the  year  1525,  resolved  to  become  her 
husband.  He  really  considered  it  to  be  his  duty  to  show  the  injustice 
of  monastic  vows,  and,  in  this  respect,  to  lead  the  way,  and  no  fear  of 
opinions  of  the  world  could  prevent  him.  However  none  of  his  other 
actions  has  been  so  much  censured  and  calumniated  as  this.  The  Roman 
Catholics  accused  him  of  incontinency,  lustfulness,  and  of  base  views. 
But  when  it  is  considered  that  Luther  was  then  already  a  man  of  forty-two 
years  of  age  ;  that  he  had  never  expressed  a  wish  to  break  his  monastic 
vow  of  continence,  and  that  the  rest  of  his  innocent  and  laborious  course 
of  life  affords  no  cause  for  such  a  suspicion,  all  these  accusations  fall 
to  the  ground.  He  was,  indeed,  at  first  uneasy  for  having  taken  this 
step  in  the  midst  of  so  many  more  important  concerns.  His  uneasiness 
was,  however,  soon  removed,  as   this  marriage  not  only  turned  out  to 


CHAP.   XII.]  LIFE    OF    MARTIN    LUTHER.  55 

make  him  very  happy  and  contented,  but  also  did  not  hinder  him  in  his 
avocations  and  labours.  For  he  remained  indefatigable  in  giving  both 
oral  and  written  instructions.  A  new  proof  of  his  unintermilted  activity 
was,  that  in  the  year  1527,  he  advised  the  Elector  of  Saxony  to  order 
the  schools  and  churches  in  his  dominions  to  be  visited.  This  was  ab- 
solutely necessary  for  the  restoration  of  order.  In  them  there  was  no 
superintendence,  nor  were  they  under  any  determinate  rules.  Luther 
himself,  accompanied  by  some  of  the  counsellors  of  the  elector,  travelled 
through  the  whole  of  the  electoral  circle,  and  a  part  of  Meissen.  Wher- 
ever they  came,  they  endeavoured  to  draw  tlie  attention  of  the  people  to 
the  goodness  of  God,  which  had  now  been  sliown  to  them  by  the  Refor- 
mation. If  they  met  with  any  who  still  continued  to  adhere  to  Catholic 
ceremonies  and  opinions,  they  enjoined  it  on  them  as  a  duty,  to  reflect 
on  the  matter,  to  discard  their  old  opinions  and  customs,  and  willingly 
to  follow  the  new  light  which  they  had  received.  Their  object  was  to 
come  to  die  assistance  of  the  ignorant  by  kind  admonition  and  advice. 
They  made  it  their  particular  business  to  inquire  into  the  capacities  and 
moral  qualifications  and  conduct  of  the  preachers.  Those  who  were 
incapable  of  usefully  discharging  the  duties  of  their  stations,  and  were 
at  the  same  time  too  old  to  gain  a  living  by  other  employments,  were, 
during  their  lives,  provided  with  a  maintenance  ;  but  their  places  were 
supplied  with  others,  who  were  more  capable  and  better  men.  And 
besides,  there  were  more  teachers  appointed,  and  a  greater  number  of 
schools  established,  and  the  revenues  arising  from  the  sequestered  mo- 
nasteries were  appropriated  to  their  salaries.  He  found  the  ignorance 
of  both  the  common  people  and  of  the  preachers,  astonishingly  great. 
Being  moved  by  this  circumstance,  he  resolved  to  write  both  his  cate- 
chisms; which,  in  a  brief  and  comprehensive  manner,  contained  the 
chief  doctrines  of  religion.  This  was  truly  for  those  times  a  perform- 
ance of  great  merit,  for  which  we  cannot  sufficiently  thank  him.  For 
even  if  there  are  now  books  to  be  had  which  may  more  advantageously 
and  with  greater  ease  be  used  in  giving  religious  instruction  to  youth, 
yet  were  his  labours  at  that  time  sufficient  to  answer  the  purpose.  A 
better  knowledge  of  religion  was  thereby  spread  abroad,  love  to  the  Re- 
formation was  in  a  greater  degree  cherished  and  strengthened,  and  uncom- 
mon advantages  procured.  Still,  it  was  not  his  intention  when  he  com- 
posed his  catechism,  that  it  should,  during  all  succeeding  centuries, 
remain  the  constant  book  of  instruction  for  youth  in  cities  and  villages.  But 
on  the  contrary,  he  said:  "  Those  who  come  after  me  may  do  it  better." 
If  others  should,  therefore,  now  begin  to  write  more  intelligible  and 
complete  religious  books  for  the  instruction  of  youth,  such  works  ought 
to  be  thankfully  accepted. 


56  LIFE   OF  MARTIN  LUTHER.  [CHAP.  XIII. 


CHAPTER   XIII. 

Luther's  journey  to  marburg  and  coburg. 

While  Luther  was  in  Saxony  spreading  greater  light  and  knowledge, 
and  undertook,  to  effect  changes  in  the  ecclesiastical  constitutions,  an- 
other respectable  and  meritorious  man,  in  Switzerland,  exerted  himself 
to  accomplish  an  object  which  was  nearly  similar  to  that  which  engaged 
the  attention  of  Luther.  The  name  of  that  man  was  Ulrich  Zwingle, 
who  was  in  some  measure  the  author  of  the  reformed  churches.  He, 
like  Luther,  was  zealously  employed  in  effecting  the  abolition  of  many 
abuses  in  the  Romish  church.  As  gratifying  as  it  must  be  to  the  friend 
of  man  to  observe  how  he,  in  almost  every  respect,  coincided  in  opinion 
with  Luther,  so  much  the  more  painful  must  it  be  to  him,  that  two  men, 
whose  exertions  tended  to  the  accomplishment  of  the  same  purpose,  should 
be  divided  by  one  single  opinion,  namely,  the  doctrine  respecting  the  sacra- 
ment of  the  Lord's  supper.  Luther  himself  exceedingly  lamented  this 
circumstance,  but  yet  would  not  deviate  from  that,  which,  according  to 
his  honest  convictions,  he  deemed  to  be  true.  And  his  opponent  was 
equally  tenacious  of  his  own  opinion.  This  difference,  the  excellent 
Landgrave  of  Hesse  Cassel,  Philip  the  Magnanimous,  endeavoured  to 
compose.  This  was  a  prince  who  had  with  the  same  lively  zeal  declared 
himself  in  favour  of  the  innovations  in  the  ecclesiastical  constitution,  with 
which  he  was  animated  in  the  cause  of  religion  and  virtue.  His  wisdom 
thought  it  had  discovered  a  method  by  which  Luther  and  Zwingle  might 
become  united.  He  appointed  that  they  should  in  the  year  1529  have  an 
interview  with  each  other  at  Magdeburg,  and  converse  on  their  opinions. 
This  meeting  took  place.  Luther  and  Zwingle  disputed  long  on  those  points 
respecting  which  they  differed,  but  could  not  agree,  as  is  usually  the  case 
with  people  who  entertain  different  opinions.  However,  as  they  thought 
alike  in  all  other  things,  they  agreed  so  far,  that  they  would  always 
treat  each  other  in  a  friendly  manner,  and  would  unitedly  defend  their 
doctrines  against  the  Romish  church.  As  little  as  this  conference  ac- 
complished the  object  of  the  Landgrave  of  Hesse  Cassel,  yet  it  produced 
tliis  advantage :  that  all  prevailing  animosities  between  the  two  parties 
ceased.  Both  these  men,  indeed,  and  their  respective  adherents,  re- 
mained disunited,  and  Reformed  and  Lutherans  now  became  separate 
and  distinct  parties.  But  this  very  circumstance,  that  these  parties  dif- 
fered from  each  other  in  only  a  single  doctrinal  point,  in  the  doctrine 
concerning  the  Lord's  supper,  must  have  animated  them  with  so  much 
the  more  love  and  friendship  towards  each  other.  Luther  himself 
thought  so,  and  promised  them  the  utmost  love  and  friendship.  His 
journey  to  Marburg  was,  therefore,  productive  of  some  advantage;  but 
iar  more  important  was  his  journey  to  Coburg,  in  the  year  1530, 

The  emperor,  Charles  the  V,,  had  been  crowned  in  the  beginning 
of  this  very  year,  when  tlie  pope  also  sought  to  bring  Imii  over  to  his 
interest,  with  the  view  of  weakening  and  suppressing  those  new  religious 
parties.  He  advised  the  emperor  to  use  forcible  means,  and  with  wea- 
pons in  his  hands,  to  bring  back  again  those  stubborn  Lutherans  to  the 


CHAP.  XIII.]  LIFE    OF    MARTIN   LUTHER.  57 

Romish  church.  The  emperor,  however,  thought  it  more  advisable  to 
appoint  a  diet,  composed  of  all  the  states  of  Germauy,  to  be  convened 
at  Augsburg.  Here  he  wished  to  investigate  the  matter,  and  hear  the 
complaints  of  both  sides.  This  was  a  new  misfortune  which  impended 
over  Luther  and  his  doctrines.  It  was  to  be  feared  that  all  his  exertions 
in  the  work  of  the  Reformation  might  prove  to  have  been  made  in  vain. 
The  elector  himself  hesitated  whether  he  should  submit  himself  to  the 
diet,  and  asked  Luther  whether  it  was  right  to  oppose  the  emperor  by 
force,  touching  the  doctrines  in  dispute.  However,  Luther  gave  his 
opinion  positively  against  such  a  measure,  because  he  did  not  Avish  that 
the  introduction  of  the  new  religious  truths  should  give  occasion  to  war 
and  the  streaming  of  blood.  Among  other  things  he  wrote  to  the  elec- 
tor as  follows :  "  I  would  rather  die  ten  times  than  be  conscious  that  our 
gospel  had  been  the  cause  of  any  bloodshed  or  butchering,  which  had 
happened  on  our  account,  because  we  ought  to  be  those  who  suffer,  and 
who,  as  the  psalmist  says  in  the  forty-fourth  Psalm,  are  given  as  sheep 
appointed  for  slaughter,  not  to  revenge  or  defend  ourselves,  but  submit 
to  the  wrath  of  God.  But  that  your  serene  highness  should  have 
reason  to  apprehend  danger,  is  of  no  consequence.  Our  Lord  Jesus 
Christ  is  powerful  enough;  he  can  find  ways  and  means  to  avert  the 
danger.  He  can  confound  the  machinations  of  those  impious  princes. 
Hitherto  God  has  ever  graciously  helped  your  highness  out  of  danger, 
and  inspired  your  highness  with  the  true  and  dignified  spirit  of  a  prince. 
Nor  will  he  in  future  be  less  kind  to  us,  if  we  only  confide  in  him,  and 
supplicate  his  aid.  We  know  it  for  a  certainty,  and  have  experienced 
it  from  the  evident  assistance  of  God,  that  the  cause  which  we  espouse" 
is  not  ours,  but  the  cause  of  God.  This  indeed  is  our  triumph  and  our 
consolation.  I  therefore  humbly  pray  and  advise  your  serene  highness 
to  be  comforted  and  undaunted  in  such  danger.  We  will  effect  more 
by  prayer  and  supplication  to  God,  .than  they  with  all  their  threats. 
However,  that  we  may  keep  our  hands  clean  from  blood,  and  the  in- 
fringement of  the  laws,  if  the  emperor  perseveres  in  his  resolution,  and 
calls  me  and  those  who  are  engaged  with  me  in  the  same  cause,  before 
him,  we  will  by  the  help  of  God  make  our  appearance,  and  not  involve 
your  serene  highness  in  any  danger.  For  it  is  not  my  desire  that  your 
highness  should  defend  either  my  own  creed,  or  that  of  others,  nor 
ought  it  to  be  desired ;  but  every  one  ought  to  defend  his  own  creed, 
and  not  expose  another  to  danger  by  his  belief  or  disbelief,  if  things 
once  come  to  that  pass,  that  our  sovereign  the  emperor  should  intend  to 
use  violent  means  against  us."  Do  these  declarations  alone  not  render 
Luther  worthy  of  being  beloved,  even  if  he  had  not  before  already  been 
loved?  Do  they  not  at  least  do  honour  to  the  goodness  of  his  heart? 
In  the  mean  while  the  advice  of  Luther  had  the  good  effect  that  the 
elector  did  not  resort  to  forcible  means  of  opposition,  but  determined  to 
go  to  the  diet.  Hereupon  he  ordered  Luther  and  the  other  divines  at 
Wittenberg  to  draw  up  in  writing,  the  principal  doctrines  of  religion, 
whence  arose  the  seventeen  articles  of  Turgau,  as  they  are  called.  He 
took  these  along  with  him  to  Augsburg,  and  likewise  some  of  the 
divines.  But  Luther  he  left  at  Coburg,  because  Augsburg  did  not 
appear  to  him  to  be  sufficiently  safe  for  so  notorious  and  proscribed  a 
8 


58  LIFE   OF   MARTIN   LUTHER.  [CUAP.  Xlll 

person.  The  Catholic  states  of  the  empire  were  not  a  little  astonished 
when  they  saw  the  elector  at  Augsburg.  They  had  not  supposed  that 
he  possessed  the  courage  to  risk  an  appearance  at  that  place.  But  a 
man  possessed  of  the  intrepidity  and  firmness  which  characterized  the 
elector,  fears  no  danger.  The  elector  had  taken  with  liim  a  man  who, 
next  to  Luther,  had  the  greatest  merit  in  bringing  about  the  Reforma- 
tion. This  was  the  celebrated  Melancthon,  Luthers  colleague,  and  a 
professor  at  Wittenberg,  a  man  possessed  of  an  excellent  heart,  and 
of  extensive  learning.  It  has  always  been  said  that  liUther's  energy 
and  undaiintedness,  and  Melancthon's  caution  and  moderation  were 
requisite  to  promote  the  Reformation.  And  this  is  not  a  mistaken 
opinion.  Melancthon's  mildness  moderated  Luther's  warmth,  and 
Luther's  warmth  gave  vigour  and  resolution  to  Melajicthon's  mildness. 
The  one  stood  in  need  of  the  other.  To  this  excellent  man,  Melancthon, 
was  committed  the  task  of  drawing  up  the  Confession  of  Augsburg,  or 
the  Evangelical  Confession  of  Faith,  whieh  bears  this  title,  because  at 
Augsburg  it  was  presented  to  the  states  of  the  empire.  It  contained  a 
brief  confession  of  what  the  adherents  of  Luther  believed  in  matters  of 
religion,  and  of  that  wherein  they  differed  from  the  Romish  church. 
The  reason  why  the  penning  of  this  Confession  was  not  committed  to 
Luther,  but  to  Melancthon,  was,  tliat  it  was  feared  that  the  former  would 
do  it  with  his  usual  severity  and  Wuntness,  and  by  that  means  still  more 
irritate  the  Catholics.  When  this  Confession  was  drawn  up,  it  was 
handed  to  Luther  for  his  perusal,  and  he  was  asked  whether  he  had  any 
thing  to  suggest  concerning  it.  But  he  was  satisfied  with  the  whole 
of  it.  He  only  remarked,  "I  cannot  step  so  gently  and  softly  as  Me- 
lancthon." It  was  intended  at  that  time  to  make  one  more  attempt  to 
pacify  the  Catholics  by  raild  and  gentle  means.  However,  the  sequel 
taught  them  that  nothing  was  to  be  effected  by  moderation.  The  Con- 
fession was  delivered  to  the  diet,  in  Latin  and  German,  on  the  25th 
June,  1.530,  and  read  in  the  German  language,  and  was  soon  translated 
into  almost  all  European  languages,  and  sent  into  every  country.  Many 
objections  were  raised  against  it,  and  on  the  side  of  tlie  papists,  every 
one  opposed  it.  Some  of  the  popish  princes,  however,  after  they  had 
heard  this  Confession  read,  intimated  that  "there  was  nothing  excep- 
tionable in  the  matter,  but  it  was  not  to  be  endured,  that  Luther,  a  wretched 
monk,  should  dictate  to  them.'^'^  As  if  tnitlj  were  not  truth,  whether  it 
came  out  of  the  mouth  of  a  great  or  a  common  man.  In  short,  the 
Elector  of  Saxony  was  threatened  that  unless  he  would  renounce  and 
relinquish  the  newly  adopted  Lutheran  religion,  the  emperor  would 
attack  him  with  an  armed  force,  and  deprive  him  of  all  his  titles  and  his 
provinces.  Yes,  and  even  rob  him  of  his  life.  All  the  complaints  of 
tiie  Lutherans  were  fruitless.  It  was  in  vain  that  they  protested  that 
they  did  not  think  and  believe  otherwise  than  the  Bible  taught.  Power 
and  not  right  was  consulted  on  this  occasion.  The  diet  came  to  the 
severe  resolution,  that  every  thing  which  had  been  changed  in  the  doc- 
trines and  ceremonies  in  the  Romish  church,  should  be  restored  to  its 
original  state,  and  that  the  emperor  and  all  Catholic  princes  should, 
with  all  their  might,  suppress  the  new  religious  creed.  With  this 
resolve  ended  the  diet,  and  the  princes  returned  home.     This  was  in- 


CHAP.  XIII.]  LIFE   OF   MARTIN   LUTHER.  59 

deed  a  sorrowful  event  for  the  poor  Lutherans,  and  was  calculated  to 
throw  them  into  ulter  despondency.  But  what  inspired  the  adherents 
of  Luther,  and  even  the  elector  himself,  with  fortitude,  were  the  letters 
which  Luther  wrote  to  them  from  Coburg;  for  it  is  highly  probable  that 
they  would  finally  have  yielded  to  the  Catholics,  if  he  had  not  continu- 
ally encouraged  them  to  remain  constant.  I  cannot  here  omit  to  give 
an  extract  from  a  letter  written  by  him  to  Melanclhon,  with  whom  my 
readers  are  already  acquainted,  and  who,  agreeably  to  his  mild  charac- 
ter, desired  nothing  more  ardently  than  a  reconciliation.  "I  heartily 
hate  the  great  anxiety,"  thus  he  writes,  "  with  which  you  torment 
yourself.  That  this  solicitude  should  have  gained  such  an  ascendancy 
in  your  heart  is  not  to  be  attributed  to  the  great  cause  in  which  we  are 
engaged,  but  to  our  unbelief.  And  even  if  the  cause  is  a  great  one,  he  is 
also  great  who  commenced  it,  and  who  conducts  it,  for  it  is  not  our 
cause.  Why  then  do  you  so  continually  grieve  ?  If  the  matter  is  unjust, 
then  let  us  recant.  But  if  it  is  just,  why  do  we  make  God  a  liar  in  so 
great  a  promise,  when  it  is  his  will  that  we  should  be  contented  and 
cheerful  ?  You  manifest  as  much  care  as  if  you  were  able  to  effect  any 
thing  by  it.  What  can  the  devil  do  more  than  kill  us  ?  As  for  myself, 
so  far  as  it  respects  this  matter,  I  am  not  much  concerned.  Whether 
this  unconcern  proceeds  from  my  ignorance,  or  from  the  spirit,  that  is 
best  known  to  our  Lord  Jesus  Christ.  I  have  a  better  hope  than  I  had 
expected  I  should  have.  If  our  capacities  are  not  adequate  to  the  under- 
taking, then  let  the  object  be  accomplished  by  others.  If  I  shall  hear 
that  the  business  stands  ill  with  you,  I  shall  hardly  be  able  to  refrain  from 
hastening  to  you,  in  order  to  see  how  frightfully  the  devil  shows  his  teeth." 
When  Melancthon  afterwards  asked  Luther  how  much  ought  to  be  yielded 
to  the  Catholics,  the  latter  replied  as  follows:  "My  opinion  is,  that  too 
much  has  already  been  conceded  in  the  Confession  which  was  delivered. 
If  they  will  not  accept  of  that  and  be  satisfied  with  it,  then  I  do  not 
know  what  more  I  could  do.  I  am  employed  in  this  matter  day  and 
night;  I  think,  consider,  and  search  all  the  Holy  Scriptures,  and  by 
this  means  I  continually  become  more  and  more  convinced  of  the  truth 
of  our  doctrines.  And  besides  this,  my  courage  daily  increases,  so  that 
if  it  is  the  will  of  God,  I  will  yield  up  no  more,  be  the  consequence 
what  it  may."  The  letter  also  which  he  at  that  time  wrote  to  the  elec- 
tor, is  so  full  of  noble  confidence,  that  a  part  of  it  may  not  improperly 
be  introduced  in  this  place.  "I  beseech  your  highness  to  be  of  good 
cheer.  Christ  is  there,  and  will  confess  you  before  his  Father,  as  you 
now  confess  him  before  this  evil  generation.  I  know  that  God  is  our 
dear  God  and  Father,  and  therefore  am  I  confident  that  he  will  help  us. 
But  should  he  not  afford  us  his  aid,  then  the  danger  is  his  as  well  as 
ours.  What  we  have  done  we  are  in  duty  bound  to  do ;  I  hope,  there^ 
fore,  that  our  heavenly  Father  will  protect  you.  I  diligently  and  earnestly 
pray  for  your  serene  highness.  Were  it  possible  for  me  to  do  more,  I 
should  consider  it  my  duty  to  perform  it."  Such  and  similar  letters, 
which  Luther  wrote  to  his  friends  at  Augsburg,  contributed  much  to 
preserve  their  constancy  and  firmness  in  the  defence  of  the  doctrmes 
which  they  had  adopted. 


60  LIFE  OF   MARTIN  LUTHER.  [cHAP.  xir 


CHAPTER  XIV. 

Luther's  doctrines  continue  to  become  more  extensively  propagated 
and  established. 

The  severe  imperial  decree  which  was  passed  at  the  diet  held  at 
Augsburg,  rendered  the  circumstances  in  which  Luther  and  his  adherents 
were  placed  very  critical.  The  Elector  of  Saxony,  and  the  rest  of  the 
Lutheran  princes,  were  indeed  permitted  without  molestation  to  enter 
on  their  journeys  home  from  Augsburg;  they,  however,  but  too  clearly, 
and  with  too  much  certainty,  foresaw  the  dangers  which  threatened  them. 
In  this  dangerous  situation  those  princes,  in  the  year  1531,  at  Schmal- 
kalden,  concluded  an  alliance,  by  which  they  entered  into  an  agreement 
to  preserve  themselves  and  their  subjects  in  the  religion  they  had  em- 
braced ;  and  to  defend  themselves  against  the  whole  power  of  the  Romish 
church.  This  was  indeed  a  measure  which  a  regard  to  their  own  safety 
required,  but  which  however  accelerated  the  subsequent  bloody  scenes. 
Luther  was  dissatisfied  with  this  confederacy,  for  he  foresaw,  that  thereby 
the  Catholics  would  become  still  more  irritated,  and  that  a  religious  war 
would  be  inevitable.  My  readers  are  already  acquainted  with  the  sen- 
timents of  Luther  on  this  point,  from  his  letter  above  introduced.  He 
was  absolutely  opposed  to  the  shedding  of  blood  for  the  sake  of  religion. 
He  always  abhorred  a  religious  war,  and  constantly  prayed  God  to  avert 
such  an  event.  His  wish  was  only  in  part  fulfilled.  As  long  indeed 
as  he  lived,  there  broke  out  no  religious  war ;  but  after  his  death,  one 
which  was  the  more  furious  and  bloody.  In  the  mean  time,  this  pre- 
caution of  the  Lutherans  was  also  necessary  to  give  more  firmness  and 
strength  to  their  determined  purpose  to  defend  their  common  interest. 
And  this  close  union  and  league  of  the  Lutheran  princes  among  each 
other  also  had  the  immediate  good  effect,  that  through  the  mediation 
of  the  patriotic  Electors  of  Mentz  and  of  the  Palatinate,  a  religious  union 
was  in  the  year  1532,  actually  formed  at  Nuerenberg,  by  which  security 
was  in  the  mean  time  promised  to  the  Lutherans.  The  Catholics  how- 
ever reserved  the  right  of  having  the  religious  controversies,  which 
hitherto  prevailed,  decided  by  a  general  council  of  the  clergy.  The 
Lutherans  could  not  place  any  hope  in  either  the  convention  which 
had  been  entered  into,  nor  in  the  general  council  of  the  clergy.  For 
the  former  was  rather  the  work  of  necessity,  on  account  of  the  in- 
creasing danger  of  an  invasion  from  the  Turks,  which  at  one  time 
required  all  other  cares  to  be  laid  aside ;  than  the  fruit  of  toleration 
towards  those  who  dissented  in  religious  opinions.  And  the  latter, 
the  decision  of  a  general  council  of  the  clergy,  would  in  all  proba- 
bility be  partial  and  advantageous  to  the  Romish  church,  which  subse- 
quent experience  sufficienUy  proved.  But,  although  the  party  which 
espoused  the  evangelical  doctrines  had  no  full  confidence  in  a  general 
council  of  the  clergy,  yet  they  always  endeavoured  in  some  measure  to 
prepare  themselves  for  this  event.  When  therefore  the  pope,  in  the 
year  1536,  proclaimed  such  a  convention,  which  was  to  have  been  held 
at  Mantua,  a  city  in  Italy,  they  resolved,  at  that  meeting,  more  strictly 


CHAP.  XIV.]  LIFE    OF    MARTIN   LUTHER.  61 

to  declare  and  to  defend  their  doctrines.  The  confession  which  had 
been  delivered  at  Augsburg,  contained  the  principal  part  of  what  they 
believed  and  considered  to  be  true.  However,  under  the  circumstances 
of  those  times,  it  was  written  in  a  tone  far  too  mild  and  submissive.  It 
contained  nothing  concerning  the  pope,  against  whom  however  there 
were  so  many  complaints.  It  was  now,  that  the  Lutherans  had  more 
assurance  and  energy.  They  no  longer  feared  any  one,  since  all  hope 
of  reconciliation  with  the  Romish  church  had  vanished.  Luther  was 
therefore  requested  to  draw  up  a  new  confession  of  the  evangelical  doc- 
trines, which  was  not  to  be  composed  in  a  style  so  sparing  and  yielding 
as  the  former  was,  and  which  should  expose  all  the  abuses  which  yet 
prevailed  in  the  Catholic  church.  This  task  Luther  performed.  He 
therefore  drew  up  the  Schmalkaldish  articles.  They  were  so  called, 
because  at  Schmalkalden  they  were  approved  and  subscribed  by  the 
evangelical  states  of  the  empire,  and  contain  also  what  was  yet  wanting 
in  the  Confession  of  Augsburg.  The  general  council  of  the  clergy, 
which  the  pope  had  by  proclamation  ordered  to  be  convened,  and  before 
which  the  Schmalkaldish  articles  were  to  be  laid,  was  indeed  not  con- 
vened. In  the  mean  time  those  articles  were  however  of  service,  the 
more  closely  to  unite  with  each  other  the  Evangelical  States,  for  so  the 
Lutherans  called  themselves. 

Under  this  solicitude,  their  tenets  continued  to  become  more  exten- 
sively propagated.  Dresden,  Meissen,  and  Leipzig,  together  with  the 
adjacent  territories,  did  at  that  time  not  belong  to  the  Electorate  of 
Saxony,  as  they  now  do,  but  were  subject  to  George  the  Duke  of  Saxony. 
This  was  indeed  a  prince  who  loved  religion  and  virtue,  but  who, 
as  we  have  already  above  seen,  was  not  well  affected  towards  Luther 
and  his  doctrines.  He  considered  him  to  be  a  heretic  or  false  teacher, 
and  was  decidedly  opposed  to  the  Reformation,  although  he  perceived 
that  some  amendment  was  necessary  in  the  Romish  church.  But  Luther 
did  not  to  him  appear  to  be  the  man  calculated  to  undertake  such 
changes.  Slanders  and  personal  abuse  may  have  contributed  to  inspire 
him  with  this  prejudice  against  Luther.  But  yet  the  greater  part  of  his 
subjects  were  in  favour  of  the  Reformation;  and  the  light  of  the  new 
religious  knowledge  which  Luther  had  kindled  in  the  neighbouring 
electorate,  had  already  shed  its  genial  rays  over  the  Magravate  of 
Meissen.  The  duke  indeed,  did  every  thing  in  his  power  to  root  out 
the  Reformation  and  Luther's  doctrines  within  his  dominions.  Even 
punishment  and  other  severe  means  were  applied  to  this  end  ;  but  in 
vain.  But  no  power  and  no  punishments  can  eradicate  doctrines  which 
are  considered  to  be  true  and  good.  The  more  force  there  is  used  to 
root  them  out,  the  more  deeply  they  become  grounded  in  the  minds  of 
men.  The  poor  oppressed  subjects  who  suffered  for  the  sake  of  truth 
applied  to  Luther,  and  begged  him  for  consolation  and  a  mitigation  of 
their  grief.  Luther  encouraged  them  in  patience  and  endurance  under 
adversity,  whfch  alone  became  a  true  Christian.  Upon  the  whole, 
general  fame  ascribed  to  Luther  the  ability  of  being  a  good  comforter. 
And  whoever  has  read  his  letters  cannot  deny  him  this  merit.  But  a 
man  who  possesses  sufficient  resources  of  comfort  for  himself,  is  also 
able  to  impart  consolation  to  others.     In  this  situation  was  the  country 

F 


62  LIFE   OF   MARTIN   LUTHER.  [CHAP.   XV. 

of  Duke  George  for  the  space  of  twenty  years,  when  in  the  year  1539, 
he  died,  and  his  successor,  Henry  the  Pious,  who  had  for  a  long  time 
already  adopted  the  evangelical  religion,  came  to  the  administration. 
This  prince,  now  gave  full  scope  to  the  Reformation,  which  at  this 
time  had  to  encounter  but  few  obstacles,  as  almost  the  whole  country 
was  evangelically  minded.  Luther  preached  at  Leipzig^  and  that  with 
such  efiect  tiiat  the  rest  of  the  Catholics  soon  came  over  to  his  side,  and 
the  Reformation  was  firmly  established. 

This,  however,  was  not  the  only  country  which  embraced  the  doc- 
trines of  Luther.  Whole  kingdoms,  such  as  Sweden  and  Denmark,  and 
many  other  countries  and  cities,  became  happy  through  the  Reformation. 
And  it  must  in  fact  have  contributed  not  a  little  to  the  tranquillity  of  Lu- 
ther's mind,  under  his  many  sufferings  and  dangers,  to  see,  that  his  la- 
bours produced  so  much  advantage.  Many  noble  minded  and  honest 
persons  see  that  their  indefatigable  exertions  are  crowned  with  very 
little  or  no  success  at  all.  To  many,  even  amidst  the  annihilation  of  the 
fruits  of  their  labours,  and  the  pressure  of  persecutions  and  sufferings, 
it  must  afford  a  consolation  to  be  sensible  that  they  suffer  innocently, 
and  for  the  cause  of  truth  and  virtue.  How  great  was  the  advantage 
which  Luther  had  over  such  excellent  men,  who  find  comfort  only  in 
their  own  feelings.. 


CHAPTER  XV, 

THE    RESIDUE    OF   LUTHEr's    LIFE,    TO    THE    TIME    OF    HIS    DEATH,    IN    1546. 

This  great  man  had  now  nearly  completed  his  work.  The  remainder 
of  his  life  was  indeed  not  so  remarkable  as  the  former  part  of  it.  How- 
ever, he  unweariedly  proceeded  to  spread  and  establish  the  doctrines  of 
religion  to  the  period  of  his  death,  which,  under  his  continual  cares  and 
sufferings,  was  to  him  a  very  desirable  event.  He  never  became  inac- 
tive nor  idle.  He  still  continued  to  impart  written  and  oral  information 
to  such  as  needed  his  instructioif  and  consolation.  He  still  wished 
to  promote  the  object  which,  during  so  many  years,  had  employed  him. 
For  although  the  diet,  which  in  the  year  1541  was  held  at  Nuerenberg, 
gave  hopes  of  a  union  between  the  Protestants  and  Catholics,  yet  the 
general  council  of  the  clergy  held  at  Trent  in  the  year  1545,  offered  him 
a  new  opportunity  of  writing  against  the  abuses  and  animosities  of  the 
Romish  church.  And  this  he  did  with  a  fire  and  vehemence  which 
would  the  le§s  be  expected  from  an  old  man,  nearly  approaching  the 
verge  of  the  grave,  the  more  this  treatise  against  popery,  in  point  of  en- 
ergy, surpasses  the  writings  of  his  earlier  years.  He  foresaw,  that  this 
assembly  would  do  nothing  else  than  condemn  the  evaneelical  doctrines, 
and  establish  the  old  papal  errors.  And  his  suspicions  were  confirmed. 
For  so  far  was  the  aim  missed,  that  instead  of  the  two  parties  approxi- 
mating nigher  to  a  reconciliation,  their  bitterness  against  each  other  con- 
tinually increased,  and  the  breach  between  them  was  widened. 

The  most  unfavourable  circumstance  of  this  period  was,  that  Luther 


CHAP.  XV. J  LIFE   OF   MARTIN   LUTHER.  63 

continued  to  become  more  sickly  and  feeble.  And  this  was  no  wonder, 
if  we  consider  what  labours  he  performed,  what  dangers  and  griefs  he 
endured  during  his  life.  When  at  Wittenberg  he  delivered  his  last  lec- 
ture, he  concluded  it  in  these  words  :  "  This,  now,  is  my  work  !  God 
grant,  that  those  who  come  after  me  may  do  it  better.  I  can  do  no 
more,  I  am  too  feeble.  Pray  to  God  for  me,  to  grant  me  a  good  and 
happy  hour  of  death."  He  at  that  time  caused  a  sixth  edition  of  the 
translation  of  the  Bible  to  be  printed,  and  also  wrote  many  other  tracts, 
which  was  really  to  be  wondered  at  in  his  sickly  state  of  body.  He 
had  nearly  lost  an  eye,  and  sufl'ered  gyeat  pain  from  it.  He  at  that 
time  wrote  to  a  friend  as  follows  :  "  I,  who  am  an  old,  worn  out,  exhaust- 
ed, cold,  and  now  also  one-eyed  man,  expected,  at  length,  to  have  a  little 
rest.  But  I  still  continue  to  be  overcharged  with  writing,  speaking, 
and  acting.  But  Christ  is  to  me  all  in  all,  and  it  is  he  who  is  both  able 
and  willing  to  accomplish  his  object.  Let  him  be  praised  forever." 
Under  these  circumstances,  he  formed  the  resolution  of  spending  the 
short  time  he.yet  expected  to  live  in  peace,  on  an  estate  in  the  country, 
far  from  all  noise  and  molestation  ;  and  in  his  still  retirement^  to  take  a 
distant  share  in  the  continually  progressing  work  of  the  Reformation. 
His  dislike  of  the  constant  dissensions  caused  him  to  seek  this  retreat. 
To  this  end,  he  chose  the  estate  called  Zollsdorf,  not  far  distant  from 
Borna.  But  Wittenberg  so  greatly  felt  the  loss  of  this  man,  that  the 
whole  university  applied  to  the  elector,  and  humbly  besought  him  to 
endeavour  to  persuade  Luther  to  return  to  Wittenberg.  'Fhis  prince 
did  not  long  delay.  He  immediately  sent  some  of  his  counsellors  to 
him,  with  a  request  that  he  would  change  his  purpose.  The  elector 
himself  wrote  to  him,  from  which  it  may  sufficiendy  be  seen,  how  great 
his  attachment  and  love  were  to  Luther.  This  induced  Luther  to  return 
to  Wittenberg.  He  did,  however,  not  long  remain  there.  A  new  work 
occasioned  him  to  leave  Wittenberg.  Some  ditlerences  had  arisen  be- 
tween the  Counts  of  Mansfeld.  Some  of  them  had  embraced  the  evan- 
gelical doctrines,  and  the  rest  remained  Catholics.  A  quarrel  now  en- 
sued between  them,  respecting  the  tide  to  certain  mines  in  that  country. 
For  the  adjustment  of  these  claims,  Luther's  mediation  and  good  coun- 
sel were  requested.  He,  therefore,  undertook  a  journey  to  Eisleben, 
and  endeavoured  to  compose  the  differences.  On  his  journey  already, 
he  was  attacked  by  a  disease,  from  which  he  however  so  fiir  recovered 
that  he  was  enabled  to  preach  there  four  times.  He  was  on  other  occa- 
sions also  still  active,  and  benefitted  many  by  his  instructions.  Yet  he 
always  felt  weak,  insomuch  that  he  said:  "  When  I  shall  have  recon- 
ciled the  Counts  of  Mansfeld,  I  will  go  home,  lie  down  in  my  coffin, 
and  give  my  body  for  food  to  the  worms."  But  on  the  17th  of  Feb- 
ruary, his  debility  sensibly  increased.  He  was  obliged  to  lie  down  to 
take  some  rest,  he  still  spoke  a  great  deal  concerning  death  and  a  bliss- 
ful futurity,  where  we  would  all  in  the  assembly  of  the  blessed,  find  and 
know  each  other  again,  and  concluded  with  these  words  :  "  I  have  been 
baptized  here  at  Eisleben.  How  would  it  be  if  I  were  to  die  here?" 
After  this,  he  walked  to  the  open  window,  as  it  always  was  his  custom 
to  do,  when  he  rose  from  his  bed,  or  before  he  laid  himself  down  to 
sleep,  and  among  other  things,  prayed :  "  O  Lord  God,  I  call  upon  thee 


M  LIFE   OF    MARTIN  LUTHER.  [cHAP.  x\. 

in  the  name  of  thy  Son,  whom  I  have  preached,  that  thou  wouldst  still 
listen  to  my  petition,  and  preserve  my  native  country  in  true  religion, 
and  the  right  confession  of  thy  word."     After  he  had  done  praying,  he 
began  more  violently  to  complain   that  he  felt  such  fearful  oppression 
in  his  breast.    Count  Albrecht  of  Mansfeld  and  his  countess,  as  well  as 
many  other  persons  of  distinction,  hastened  to  him,  and  tried  every 
means  to  ease  his  anguish.     He  now  gave  his  hand  to  all  those  who 
stood  around  him,  wished  them  good  night,  and   spoke  as    follows : 
"  Lord,  into  thy  hands   I  recommend  my  spirit.     My  friends,  pray  to 
God  in  behalf  of  his  gospel,  that  it  may  be  well  with  it,  for  the  wicked 
pope  is  violently  enraged  against  it."     After  this  he  slept  for  some  time 
very  quietly  and  soundly,  but  not  long.     When  he  awoke,  the  oppres- 
sive pain  in  his  breast  increased.     They  rubbed  him  with  warm  cloths, 
and  applied  every  medical  aid  which  promised  relief.     But  it  was  all  in 
vain  !     He  once  more  raised  himself  up,  and  articulated  the  following 
words :  "  I  am  dying,  but  we  have  a  God  who  helps,  and  a  Lord  who 
delivers  from  death."     He  then  laid  himself  down   again,  closed  his 
eyes,  and  spoke  no  more.     But  when  one  of  the  bystanders  yet  asked 
him  this  one  question  :  "  Reverend  father,  will  you  die  in  the  faith  of 
the  doctrines  which  you  have  preached  ?"  he  loudly  and  distinctly,  as 
if  the  question  inspired  him  with  new  life,  pronounced  the  words  : 
"  Yes  !  yes  T'    But  these  were  the  last  words  he  uttered.     His  cheeks 
turned  pale,  his  hands  and  feet  became  cold,  he  breathed  heavily,  and — 
to  that  God  whom  he  so  faithfully  served  here,  his  spirit  ascended.    He 
died  at  two  o'clock  in  the  morning  of  the  18th  of  February.     All  who 
were  present  wept  and  lamented.     And  who  could  refrain  from  shed- 
ding a  tear  at  the  sight  of  the  ruined  remains  which  once  encompassed 
so  good  and  great  a  mind  ?     They  immediately  hastened  to  inform  the 
elector  of  the  death  of  Luther.     This  prince  exceedingly  mourned  for 
the  loss  of  that  man.     The  pang  which  he  felt  forced  from  him  these 
words:  "  I  wish  that  the  Counts  of  Mansfeld  had  left  the  old,  exhausted 
man,  undisturbed  with  their  disputes."     The  Counts  of  Mansfeld  were 
very  desirous   that  he  should   be  buried  at  Eisleben,  the  place  of  his 
birth.     However,  the  elector  ordered  that  his  remains  should  be  brought 
to  Wittenberg,  which  also  took  place.     He,  at  the  same  time,  gave  the 
necessary  orders  to  the  university  of  Wittenberg,  to  receive  and  inter 
him  in  a  suitable  manner.     It  may  with  truth  be  asserted,  that  it  has 
seldom  happened  that  any  person  has  been  buried  with  such  universal 
mourning,  and  such  deep-felt  sorrow.     While  the  corpse  was  brought 
from  Eisleben  to  Wittenberg,  whole  cities  and  villages  went  to  meet  it, 
and  to  evince  their  gratitude  to  the  man  for  his  never  to  be  forgotten 
services,  and  to  give  him  along  to  eternity  their  last  farewell.     All  the 
bells  were  rung  wherever  his  relics  passed,  and  in  every  church  there 
was  preaching  and  prayer,  and  the  university  at  Wittenberg  also  did 
every  thing  which  could  honour  his  death,  and  buried  him  in  the  palace 
chapel  at  Wittenberg.     ♦'  That  his  funeral   rites    may  be  respectably 
performed,"   the  elector  then  wrote  to  the  university,  "  it  is  my  will 
that  Luther's  epitaph  be  engraved  on  two  plates  of  brass,  one  of  which 
is  to  cover  his  tomb,  and  the  other  to  be  fastened  in  the  wall  of  the  pa- 
lace chapel."     I  adduce  this  as  a  proof  how  highly  the  elector  valued 


CHAP.  XVI.]  LIFE   OF   MARTIN   LUTHER.  65 

and  respected  Luther.  Every  one  may  to  this  day  contemplate  this 
monument  of  Luther  in  the  palace  chapel  at  Wittenberg,  and  thereby 
recall  to  memory  this  great  man. 

His  widow  survived  him  till  the  year  1'552,  and  derived  her  sustenance 
from  the  bounty  of  others,  as  Luther  had  left  her  but  very  little.  This 
circumstance  is  sufficient  to  confute  the  accusation  of  his  enemies,  who 
asserted  that  he  wished  to  enrich  himself  by  the  Reformation.  He  left 
behind  him  four  children,  two  of  his  daughters  having  died  before  him. 
Of  the  children  who  survived  him,  one  of  his  daughters,  named  Marga- 
ret, was  married  to  George  Von  Kunheim,  a  Prussian  counsellor:  his 
eldest  son,  John,  studied  the  law,  and  died  at  Koenigsberg,  in  the  year 
1575;  the  second  son,  Martin,  indeed  devoted  himself  to  the  study  of 
divinity,  but  died  in  the  year  1565,  without  having  filled  any  public 
office  as  a  minister;  his  third  son,  Paul,  alone  propagated  his  family, 
and  rose  to  such  celebrity  in  the  medical  art,  that  he  became  the  family 
physician  of  the  Elector  of  Saxony.  He  died  in  the  year  1593.  One 
of  the  last  of  his  male  issue,  was  Martin  Gottlob  Luther,  who,  in  the 
year  1759,  died  at  Dresden 


CHAPTER  XVL 

FOR    WHAT    WE    ARK    CHIEFLY    INDEBTED    TO    LUTHER. 

Thus  was  this  man  great  even  in  death,  and  possessed  of  a  vigorous 
soul.  He  left  this  world,  after  he  had  produced  a  change  in  religion 
the  greatest  and  most  remarkable  since  the  days  of  Christ.  May  his 
ashes  repose  in  peace.  By  us  at  least  his  character  and  his  deeds  will 
never  be  forgotten,  nor  will  they  ever  be  effaced  from  our  memories. 
He  was  a  good  and  a  great  man.  He  was  a  benefactor  of  mankind. 
But  it  is  now  time  to  speak  of  what  Luther  has  actually  gained  and 
procured  for  us.  Many  of  my  readers  may  indeed  be  acquainted  with 
Luther's  name,  but  not  with  his  merits ;  at  least,  they  may  be  unable  to 
appreciate  them  in  their  whole  extent.  What  then  has  Luther  actually 
accomplished?  He  jmrified  our  knowledge  concerning  God  and 
religion;  he  improved  the  outward  form  of  the  ivorship  of  God; 
established  the  real  deserts  of  virtue;  restored  to  government  its 
rights,  and  to  every  person  his  religious  liberty ;  he  opened  to  litera- 
ture and  true  science  a  more  unfettered  course  ;  and  became  a  promoter 
of  industry,  and  of  the  happiness  of  the  subject. 

These  are  the  six  principal  points  by  which  Luther  gained  for  him- 
self imperishable  fame.  When  Luther  commenced  his  career,  and 
beo-an  to  instruct,  religion  was  filled  with  incredible  errors  and  false 
doctrines.  It  was  no  more  the  religion  which  Jesus  and  his  disciples 
had  taught.  Many  doctrines  were  banished  from  it,  and  new  tenets 
supplied  in  their  stead.  Doctrines  had  been  substituted,  for  which  the 
Bible  furnished  no  pretence.  The  Holy  Scriptures  were  not  read,  they 
were  wholly  unknown  and  disregarded.  The  clergy  industriously  kept 
the  people  in  ignorance,  and  propagated  superstitious  notions,  because 
9  f2 


66  LIFE    OF   MARTIN   LUTHER.  [CHAP.  XVI. 

they  reaped  great  gain  from  these  practices.  Some  of  them  entertained 
the  pernicious  opinion,  that  to  enlighten  the  lower  orders  of  society,  and 
to  disseminate  among  them  a  better  insight  into  things,  was  contrary  to 
their  private  interest.  Luther,  like  a  hero,  boldly  took,  the  lield  ;igainst 
this  host  of  ijjnorance,  superstition,  and  errors.  Whatever  he  considered 
to  be  false  he  rejected.  The  rubbish  of  errors  he  removed  out  of  the 
way.  His  guide  was  the  Holy  Scriptures.  Whatever  they  did  not 
contain  he  disapproved.  He  adhered  to  that  only  which  he  believed  he 
had  found  in  the  Bible.  For  the  purpose  of  exposing  and  combating 
all  these  errors,  which  then  universally  prevailed,  he  directed  every  one 
to  this  book,  with  tlie  firm  declaration  that  he  positively  would  not 
acknowledge  any  other  judge.  That  all  divines  and  popes  might  have 
erred,  but  that  the  Bible  was  the  only  fountain  from  which  mankind 
could  draw  instruction  and  knowledge.  No  other  person  perhaps  ever 
had  so  much  respect  and  reverence  for  the  Scriptures  as  he  had.  At 
least  no  one  more  frequently  recommended  them,  nor  oftener  appealed 
to  ihem.  And  consequently,  under  the  lamentable  ecclesiastical  system 
which  was  then  in  force,  he  considered  nothing  so  indispensably  neces- 
sary, as  to  place  in  the  hands  of  the  people  a  German  translation  of  the 
Bible,  by  which  means  they  might  themselves  emerge  from  their  igno- 
rance and  supei'itition. 

The  exlernal  tvorship  of  God  is  an  excellent  means  by  which  to 
acquire  instruction  and  information;  and  upon  this  object,  Luther  be- 
stowed the  utmost  care.  He  banished  from  the  churches  the  use  of  the 
Latin  language,  vvhicli  the  common  people  could  not  understand,  and 
from  which  they  could  derive  no  benefit.  He  caused  the  Latin  prayers 
and  hymns  to  give  place  to  the  German.  The  sermons  which  were 
preached  again  conveyed  good  sense  and  instruction.  Before  this  salu- 
tary change  had  been  effected,  useless  things  were  preached  from  the 
pulpit,  of  which  the  people  imderstood  nothing,  or  at  least  from  which 
they  could  derive  no  benefit  for  the  understanding  and  the  heart.  The 
whole  of  preaching  had  consisted  in  a  relation  of  insipid  fables  and 
fictions.  To  sum  up  the  matter,  religion  and  the  Bible  were  not  taught, 
and  could  not  he  taught,  because  tlie  clergy  themselves  did  not  under- 
stand them.  They  were  destitute  of  Bibles,  and  much  less  had 
they  so  studied  the  Holy  Scriptures,  as  to  be  capable  of  teacliing  them 
to  others.  Luther,  to  his  great  chagrin,  saw  this,  and  introduced  a 
different  mode  of  preaching,  by  means  of  which  a  correct  knowledge 
of  God  and  of  Jesus,  a  love  of  virtue  and  honesty,  patience  under  suf- 
fering, and  consolation  under  all  the  incidents  of  life,  are  disseminated  ; 
in  a  word,  by  which  real  benefit  and  edification  are  imparted.  He 
preached  himself,  both  often  and  with  warmth,  wholly  in  an  artless 
manner,  but  with  so  much  the  more  effect,  and  in  a  way  which  was 
calculated  to  make  an  impression  on  the  minds  of  his  hearers.  And 
tliose  who  know  how  much  good  teachers  of  religion  may  effect  by 
such  a  mode  of  preaching,  will  readily  acknowledge  it  to  have  been  a 
matter  of  great  merit  in  Luther,  that  he  paid  so  much  attention  to  public 
worship.  But  he  did  still  more.  He  also  abolished  many  church  cere- 
monies to  which  the  people  ascribed  a  meritorious  authority.  The 
superstitious  rites  and  trifles  exhibited  in  the  churches,  whereby  the 


CHAP.  xvi.J  LIFE   OF  MARTIN  LUTHER.  67 

mind  is  drawn  from  a  serious  reflection  on  God  and  religion,  and  pre- 
vented from  being  led  to  more  essential  things,  were  set  aside ;  and  only 
the  least  injurious  of  them  were  preserved,  because  he  did  not  think  it 
advisable  at  once  to  take  from  the  people  the  whole  of  that  to  which 
they  had  been  accustomed.  He,  as  a  man  who  was  acquainted  with 
the  human  heart,  knew  too  well  how  exceedingly  man  is  governed  by 
external  objects,  and  how  often  they  are  a  means  whereby  he  is  led  to 
those  of  a  more  exalted  nature.  Vocal  music  is  calculated  to  excite  the 
feelings,  and  soften  and  elevate  the  heart,  and  by  its  energetic  strains  to 
communicate  strength  to  the  bosom,  and  produce  a  quite  different  state 
of  feeling.  At  that  time  men  were  destitute  of  good  spiritual  songs.  He 
composed  some,  which  are  still  esteemed  the  best  in  our  old  hymn  books. 
They  are  written  in  a  style  eminently  characteristic  of  that  zeal  and 
love  to  God  which  constanUy  animated  him.  And  by  all  these  means 
he  provided  for  the  dissemination  of  piety. 

But  yet  in  the  performance  of  all  these  things,  he  took  special  care 
to  teach  that  piety  did  not  consist  in  the  mere  observance  of  external 
ceremonies,  but  in  real  purity  of  heart  and  innocence  of  life.  The 
whole  of  religion  at  that  period  consisted  in  men's  paying  to  the  clergy 
certain  rates  ;  in  requesting  frequent  prayers  to  be  made  for  them  in  the 
churches  ;  in  now  and  then  prattling  a  prayer  themselves,  without  the 
accordance  of  the  heart,  in  frequent  absolution  of  their  sins,  and  in  the 
observance  of  those  things  which  appertain  to  the  outward  worship  of 
God.  It  is  a  matter  of  doubt  whether  we  ought  more  to  pity  the  poor 
people,  who  were  persuaded  to  this  superstition,  or  more  to  detest  those 
who  purposely  led  them  into  this  terrible  error :  for  every  one  must  be 
sensible  that  the  mere  observance  of  religious  ceremonies,  as  little  em- 
braces the  real  nature  of  virtue,  as  it  can  procure  the  approbation  of 
the  Supreme  Being.  Actually  to  relinquish  vices,  to  purify  the  heart 
from  all  sinful  affections,  to  do  good,  to  keep  the  commandments,  which 
the  Creator  prescribed  to  us,  to  imitate  Christ,  to  love  mankind,  and  to 
live  according  to  our  destiny :  of  these  tilings  those  poor  people  were 
ignorant,  at  least  the  common  people.  In  this  indescribable  state  of 
wretchedness,  the  greater  part  of  men  then  lived.  Luther  now  came 
and  asserted,  that  the  principal  thing  was  a  genuine,  lively  faith,  and 
that  piety  consisted  in  the  change  of  the  heart,  effected  by  a  superior 
power.  Without  reformation  of  life,  he  said,  all  external  symbols  and 
attention  to  religion  were  of  no  value  ;  and  that  by  the  bare  performance 
of  ciiurch  ceremonies,  no  person  could  secure  the  approbation  of  God. 
He  therefore,  as  it  'were,  revived  true  piety  among  the  people,  whereas 
before  they  believed  they  had  only  to  observe  the  ceremonies  and  use- 
less requirements  of  the  clergy,  to  lead  a  moral  life,  as  well  pleasing  to 
God.  In  both  his  Catechisms,  he  with  a  nervous  brevity  discussed  the 
duties  of  every  day  life,  that  the  common  people  raiglit  know  what  was 
requisite  for  leading  a  virtuous  life.  He  was  far  from  encouraging  that 
monkish  virtue  which  seeks  a  merit  in  torturing  and  mortijiying  the 
members  of  the  body,  and  in  renouncing  all  innocent  recreations,  he 
much  rather  censured  all  moroseness  and  supercilious  contempt  of  ra 
tional  enjoyments,  to  which  an  invitation  is  proclaimed  throughout  al^ 
the  works  of  creation. 


68  LIFE   OF  MARTIN  LUTHER.  [CHAP.  XVII. 

In  the  same  degree  that  Luther  revived  true  piety,  he  also  restored 
their  rights  to  the  princes  and  the  magistrates,  and  to  all  men  their 
liberty.  At  that  period,  the  princes  had  but  little  authority  in  their 
dominions.  They  were  subject  to  the  mandates  of  the  clergy,  and  as 
it  were,  subjects  of  a  part  of  their  own  subjects.  If  the  pope  pleased, 
he  could  even  dethrone  princes.  And  history  furnishes  examples  of 
German  emperors  falling  down  at  the  feet  of  the  pope,  and  being  obliged 
to  supplicate  him  for  mercy.  The  clergy  in  general  paid  no  obedience 
to  their  princes.  And  if  the  prince  did  notcomply  with  all  their  demands, 
and  did  not  profusely  enrich  them  with  revenues  and  other  contributions, 
they  excited  the  people  to  rebellion,  and  persuaded  them  no  longer  to 
yield  obedience  to  their  rulers,  because  they  were  not  good  Christians 
and  did  not  love  and  honour  the  church.  Religion  was  always  obliged 
to  yield  them  a  pretext  in  whatever  they  undertook.  The  clergy  had 
not  only  assumed  all  authority  in  ecclesiastical  affairs,  but  had  even 
intermeddled  in  things  -which  did  not  in  the  remotest  manner  concern 
them,  and  thereby  abridged  the  rights  of  the  princes.  Instead  of  the 
latter,  the  former  gave  laws,  and  inflicted  punishments.  The  one  half 
of  a  country  usually*belonged  to  the  clergy,  without  their  paying  any 
taxes,  or  contributing  any  thing  to  the  necessities  of  the  state.  It  is 
indescribable  how  many  possessions,  and  how  much  wealth  they  had 
seized  into  their  own  hands.  They  stuffed  themselves,  if  we  may  so 
speak,  with  the  fat  of  the  poor  people.  The  princes  were  obliged  to 
submit  to  the  impoverishment  of  their  dominions,  when  the  clergy  im- 
posed taxes,  and  drew  immense  sums  to  Rome.  To  oppose  this  hier- 
archy was  not  advisable,  for  then  they  incurred  the  danger  of  losing 
botii  their  territories  and  tlieir  subjects.  The  clergy,  without  difliculty, 
absolved  the  people  from  their  plighted  allegiance  to  their  sovereign, 
and  this  indeed  in  the  name  of  the  most  holy  religion,  by  which  means 
it  soon  happened,  that  the  prince  was  pushed  from  his  throne,  and 
driven  into  exile.  Such  was  the  deplorable  situation  of  things  when 
Luther  arose.  But  he  sought  to  demolish  the  fabric  of  this  power  of 
the  clergy,  of  which  he  was  likewise  a  member.  He  at  once  pulled 
down  all  its  props  by  appealing  to  the  Bible.  For  the  accomplishment 
of  this,  there  was  indeed  a  courage  required,  which  little  souls  neither 
do,  nor  can  possess.  But  by  such  a  courage  he  was  distinguished.  He 
showed  from  the  Holy  Scriptures,  what  power  they  grant  to  rulers,  and 
that  the  clergy  had  by  no  means  a  riglit  to  deprive  them  of  this  power. 
He  led  back  the  clergy  to  the  objectof  their  appointment,  which  consists 
in  giving  instruction,  affording  consolation  and  peace  of  mind  ;  but  not 
in  the  exercise  of  dominion  and  tlie  issuing  of  decrees.  On  the  other 
hand  he  imposed  it  as  a  (hitv  on  the  subjects,  to  yield  obedience  to  the 
magistrates:  and  in  regard  to  this  duty,  he  furnished  the  most  instructive 
example  in  his  own  conduct.  He  continued  to  make  the  most  impetuous 
attacks  on  the  power  of  the  clergy,  until  by  degrees  they  were  forced  to 
retire  within  their  own  limits.  For  at  that  time  only  some  of  the  rulers 
bad  resolution  enough  to  exercise  their  rights  according  to  the  advice 
of  Luther.  Others  who  continued  to  adhere  to  the  Romish  church, 
were  either  too  conscientious,  or  too  fearful  to  do  it.  Too  conscientious, 
fot  the  clergy  persuaded  them  that  whoever  opposed  them,  committed 


CHAP.  XVI.]  LIFE   OF   MARTIN  LUTHER.  69 

an  offence  against  religion  ;  and  too  timid,  for  it  was  not  a  small  under- 
taking to  attack  them.  But  in  later  times,  even  popish  rulers  have 
thrown  off  this  yoke,  and  regained  the  possession  of  their  rights.  This 
is  a  fruit  for  which  they  are  indebted  to  the  Reformation.  Luther's  de- 
claration, that  he  had  enlightened  and  adorned  worldly  authorities,  that 
is,  that  he  had  restored  to  them  their  former  rights,  is  undeniably  true.  But 
if  at  that  time  the  clergy  domineered  over  governments,  they  exercised  still 
more  authority  over  the  poor  people.  What  they  said  and  commanded 
of  necessity  took  place.  The  least  suspicion  of  opposition  and  disobe- 
dience to  their  mandates,  rendered  the  people  unhappy.  They  exercised 
authority  over  the  minds  of  the  people  ;  inasmuch  as  every  person  was 
obliged,  in  confessing  his  sins,  to  name  specially  every  vice  of  which 
he  was  guilty,  if  he  wished  for  pardon.  By  this  means  they  became 
acquainted  with  every  thing  that  happened,  and  were  enabled  to  regulate 
their  measures  accordingly.  Many  a  one  who  had  uttered  a  single 
word  against  them,  was  secretly  assassinated.  Whoever  proposed  a  doc- 
trine, which,  though  contained  in  the  Bible,  did  not  accord  with  their 
principles  and  their  interests,  was  punished  as  the  greatest  malefactor; 
whereas  the  greatest  criminal  escaped  with  impunity  if  he  only  flattered 
them,  suffered  himself  to  be  used  by  them  as  an  instrument,  or  gave 
them  money  enough.  Every  one  was  obliged  to  appear  to  believe  what 
was  told  to  him.  And  if  only  a  single  doubt  was  expressed  by  any  one 
concerning  what  was  taught  him,  he  was  thrust  out  of  the  church  and 
led  to  the  stake.  There  was  no  such  thing  as  examination,  no  investi- 
gation, no  inquiry  to  be  so  much  as  even  thought  of,  whether  that  was 
true  which  was  enjoined  to  be  believed.  Under  this  galling  yoke,  in 
this  state  of  slavery,  several  centuries  before  the  appearance  of  Luther 
had  sighed,  and  without  him  would  perhaps  for  a  long  time  to  come, 
yet  have  continued  to  sigh.  Luther  made  his  appearance,  and  bade 
defiance  to  these  practices.  And  the  Almighty  hand  of  God  used  him 
as  an  instrument  to  root  out  these  scandalous  abominations,  and  to  over- 
turn this  horrible  tyranny.  We  cannot  here  deny  the  hand  of  provi- 
dence, and  the  powerful  aid  of  God,  when  we  reflect  with  how  many 
raging  enemies  he  had  to  contend,  and  with  how  many  difficulties  he 
had  to  struggle.  Luth'er  showed  what  men  ought  long  ago  to  have 
known  :  that  every  person  ought  in  religious  matters  to  be  allowed  to 
think  and  believe  freely,  if  religion  and  virtue  were  to  be  preserved; 
that  the  consciences  of  men  ought  not  to  be  burdened  with  the  belief  of 
things,  which  they  are  not  permitted  to  investigate.  He  insisted  on  it, 
that  every  person  had  a  right  to  inquire  into  the  truth  of  that  which  was 
preached  and  taught  to  him  in  religion,  and  to  regulate  his  belief  ac- 
cording to  this  inquiry.  That  as  it  was  a  duty  in  every  otlier  case  to 
look  for  arguments  and  proofs,  so  it  was  likewise  necessary  in  religion. 
That  nothing  ought  to  be  believed,  which  hud  not  its  foundation  in  the 
Holy  Scriptures,  and  that  if  teachers  and  divines  wished  any  thing  to 
be  believed,  every  one  had  a  right  to  ask  them  whether  what  thev  taught 
was  consonant  to  the  Bible  or  not.  It  is  this,  that  he  means  bv  that 
Christian  liberty,  concerning  which  he  has  so  frequently  and  so  impres- 
sively spoken.  This  freedom  of  conscience,  this  privilege  to  examine 
and  to  reflect,  he  obtained  for  us.     And  if  Luther  had  done  nothing 


70  LIFE   OF   MARTIN  LUTHER.  [cHAP.  XVI. 

more,  than  procured  for  us  this  most  precious  and  supreme  good  of  man, 
this  hereditary  right  of  every  rational  being,  even  then  his  services  for 
us  would  be  extraordinary  great  and  beneficent. 

If  this  is  evident,  that  which  follows  is  not  less  so.  He  opened  to 
literature  and  true  science  a  more  free  course.  As  a  great  and  compre- 
hensive genius,  and  endowed  with  a  very  strong  memory,  and  quickness 
of  decision,  he  not  only  availed  himself  of  the  fragments  of  the  ancient 
Grecian  and  Roman  literature,  which  at  that  time  began  to  revive,  for 
the  true  interpretation  of  the  Bible,  but  likewise  at  a  period  when  man- 
kind was  but  little  inclined  to  scrutinize  and  to  write,  gave  to  the  best 
geniuses  an  impulse,  which,  without  him,  they  never  Avould  have  re- 
ceived. If,  after  him  men  arose,  who  successively  continued  to  extend 
their  happy  ideas;  if,  after  him,  jurists,  physicians,  natural  philosophers, 
historians,  and  other  learned  men  constantly  searched  deeper  into  the 
fundamental  principles  of  their  sciences,  and  made  no  secret  at  all  of  the 
truths  they  had  discovered — yet  it  was  liUther  on  whose  foundation  they 
built,  on  whose  shoulders  they  mounted.  He  was  the  first  who  shook 
off"  the  yoke  of  dread  for  human  power,  and  in  this  attempt  he  was  so 
fortunate  as  to  succeed.  Before  he  entered  the  lists,  every  teacher  of 
the  truth  saw  no  other  reward  for  his  victory  over  error  than  the  flaming 
pile.  After  him  it  was  more  easy  to  tread  the  way  which  had  already 
been  paved  by  another.  From  the  time  of  the  Reformation,  those  even 
who  inhabited  Catholic  countries,  thanked  him  for  the  great  alleviation 
lie  had  procured  for  them  from  papal  oppression ;  and  the  pope,  being 
now  warned  by  such  striking  examples,  received  a  much  milder  defer- 
ence, and  was  obliged  from  time  to  time  to  concede  more  of  her  rights 
to  the  human  understanding.  To  this  may  be  added,  that  although 
Luther  was  not  professedly  a  writer  for  the  common  people,  yet  at  that 
period  no  one  excelled  him  in  the  art  of  adapting  composition  to  their 
capacity.  That  the  people  at  least  learned  to  read ;  that  scliools  were 
established  where  they  received  some,  even  if  only  a  little  information; 
that  at  least  tlie  morning  dawn  dispelled  the  gloom  of  night  which  then 
obscured  the  luiman  intellect:   this  was  the  work  of  our  Lutlier. 

And  finally,  is  it  not  our  duty  to  state  that  the  Reformation  promoted 
industry,  and  the  welfare  of  the  common  people?  For  could  any  thing 
be  more  prejudicial  to  the  happiness  of  the  people;  could  any  greater 
restraint  be  laid  on  their  industry,  or  greater  obstacle  opposed  to  it,  than 
the  hitherto  idle  monastic  life,  by  which  not  only  so  many  thousands  were 
withdrawn  from  the  state  which  so  much  needed  the  hand  of  labour,  but 
also  consumed  what  the  industry  of  the  rest  produced?  Wherever  this 
ecclesiastical  change  had  been  adopted,  there  the  superfluous  holy-days, 
the  pdgrimages  which  consumed  so  much  time  and  money,  and  other 
customs  which  encouraged  the  spirit  of  idleness,  were  abolished;  there 
the  industry  of  the  people  was  increased  and  redoubled;  there  no  more 
money  was  sent  into  foreign  countries  for  the  purchase  of  indulgences  ; 
there  new  life  animated  industry,  and  renewed  prosperity  attended  every 
occupation.  Catholic  countries  even  saw  the  necessity  of  imitating  the 
activity  and  enterprising  spirit  of  the  Protestants,  that  they  might  not  be 
too  far  outstripped  by  them. 

There  is  still  another  point  of  view  in  which  Luther  rendered  a  great 


CHAP.   XVII.]  LIFE    OF    MARTIN    LUTHER.  71 

service  to  mankind.  However,  the  points  which  have  already  been 
mentioned,  and  in  regard  of  which  he  became  our  benefactor,  are  the 
most  important.  But  besides  those  advantages  which  we  have  derived 
from  him,  how  great  was  his  merit  in  regard  to  the  German  language, 
which  he  raised  from  barbarity,  and  by  means  of  his  translation  of  the 
Bible,  first  moulded  and  refined.  I  must  confess  that  I  have  dwelt  rather 
long  on  the  merits  of  Luther.  But  it  was  necessary  to  know  for  what 
our  gratitude  is  really  due  to  the  man  who  eftected  so  important  a  change. 


CHAPTER  XV n. 

THE    CHARACTER    AND    DOMESTIC    CIRCUMSTANCES    OF    LUTHER. 

From  what  has  been  related,  we  may  already  draw  an  inference 
concerning  the  character  and  heart  of  Luther.  A  pious  mind,  bold 
resolution,  a  lively  confidence  in  God,  an  energetic  zeal  for  what  is 
good  and  true,  an  elevation  of  mind  which  rose  superior  to  all  the 
hatred  and  persecution  of  man;  all  these  qualities  shone  out  through 
each  of  his  actions.  He  had  scarcely  cast  his  eyes  on  the  many 
abuses  and  errors  which  prevailed,  and  had  hardly  taken  a  cursory  view 
of  the  whole  extent  of  the  work  which  he  had  to  perform,  when  he 
already  ventured  to  commence  it.  He  bade  defiance  to  every  danger, 
disregarded  all  human  power,  triumphed  over  all  obstacles,  remained 
steadfast  in  the  accomplishment  of  his  purpose,  and  finished  whatever 
he  had  begun.  A  person  cannot  sufiiciently  admire  the  fire  of  his  mind, 
and  his  towering  understanding,  which  soared  beyono  most  of  the  errors 
which  were  then  predominant.  It  was  not  a  small  thing  all  at  once  to 
acquire  an  insight  into  the  prevailing  errors  of  those  times,  and  to  survey 
them  in  their  whole  compass.  But  it  was  still  more  to  make  so  prudent 
a  choice  of  means  by  which  to  encounter  them  all.  And  the  greatest 
and  most  hazardous  thing  was  steadily  to  abide  by  those  means  until 
his  object  was  accomplished.  It  is  true  that  the  vehemence  of  his  mind 
often  became  tempestuous  and  uncontrollable,  and  in  his  writings  we 
frequendy  meet  with  strong  expressions.  However,  not  to  mention 
that  in  those  times  the  tone  of  speaking  and  writing  was  indeed  not  the 
most  refined,  those  also  perhaps  do  not  judge  incorreeUy,  who  assert 
that  Luther's  warmth  was  indispensable  to  the  work  of  Reformation. 
And  he  confesses  that  it  had  been  very  difficult  for  him  to  moderate  his 
fiery  temperament.  In  the  course  of  this  work  I  have  already  introduced 
a  letter,  from  which  it  is  evident  how  clearly  he  saw  that  by  the  hard 
and  severe  language  which  he  used  against  his  enemies,  he  sometinies 
went  too  far,  and  thereby  perhaps  gave  occasion  to  greater  animosity 
against  himself.  But  no  one  who  might  wish  to  engage  in  a  similar 
contest  could  justify  himself  by  an  appeal  to  the  example  of  Luther. 
Luther  contended  in  behalf  of  God  and  the  cause  of  religion,  and  was 
therefore  obliged  in  hard  terms  to  expose  the  then  reigning  vices,  that 
the  people  might  see  that  they  had  been  led  astray.  "I  must,"  said  he, 
"root  out  stumps  and  dig  out  stones,  cut  away  the  thorns  and  bushes, 


72  LIFE   OF  MARTIN  LUTHER.  [cHAP.  XVII 

and  first  beat  and  prepare  the  way."  And  even  if  his  violence  against 
the  enemies  of  true  religion  was  a  fault,  yet  the  consequence  has  taught 
us  that  it  was  in  a  certain  degree  necessary  and  beneficial.  And  was 
not  this  fault  overbalanced  by  a  thousand  virtues  and  excellent  qualities? 
But  however  warm  a  temper  Luther  possessed,  yet  no  one  could  be 
more  easily  reconciled  than  he.  He  was  a  stranger  to  revenge.  Of  this 
a  single  proof  will  be  sufficient.  A  certain  person  by  the  name  of  Carl- 
6^adt,  an  extremely  turbulent  and  boisterous  man,  of  whom  we  have 
already  made  mention,  had  not  only  in  various  ways  disturbed  the  pub- 
lic peace,  but  had  also  in  a  particular  manner  offended  against  Luther, 
nntil  he  was  at  length,  by  order  of  the  elector,  banished  from  the  country. 
Being  thereby  reduced  to  many  straits,  he  again  wrote  to  Luther,  and 
requested  him  to  intercede  in  his  behalf  with  the  elector,  and  procure 
permission  for  him  to  return.  No  one  was  more  ready  than  Luther  to 
befriend  him,  notwithstanding  the  former  injuries  he  had  received  from 
Carlstadt.  To  Luther's  intercession  only,  he  was  indebted  for  his  par- 
don, as  unworthy  of  it  as  he  afterwards  rendered  himself. 

Concerning  the  patience  and  firmness  of  Luther,  I  have  already 
spoken.  These  are  virtues  not  to  be  found  in  every  head  and  heart : 
he  possessed  them  in  an  eminent  degree.  God,  and  the  truth  which  he 
preached  concerning  him,  he  prized  above  all  other  things.  To  this  he 
sacrificed  every  other  object.  Money,  riches,  and  ease,  were  in  his 
estimation  of  small  value.  Hence  his  enemies,  who  by  means  of  these 
things  wanted  to  alienate  him  from  his  constancy,  often  enough  com- 
plained of  his  indifference  to  worldly  possessions  and  riches.  This  was 
really  a  great  eulogy  out  of  the  mouths  of  his  enemies,  who  felt  no  dis- 
position to  say  any  thing  to  his  advantage.  And  they  spoke  the  truth 
in  this  respect.  Every  attempt  to  cause  him  to  recant  proved  unsuccess- 
ful. He  never  aspired  after  money  or  wealth.  His  small  salary  was 
never  sufficient  fully  to  gratify  his  benevolent  disposition.  "  I  pray 
you,"  he  wrote  to  one  of  the  electoral  counsellors,  "  not  only  to  perform 
a  work  of  compassion  towards  the  poor  nuns  who  have  fled  from  the  clois- 
ers;  but  that  you  likewise  beg  some  money  for  me  from  the  rich  people 
at  court,  that  I  may  be  able  to  provide  for  them  a  week  or  a  fortnight, 
until  I  can  deliver  them  to  their  relations.  For  my  monks  become  so 
fat  by  the  riches  of  the  word  of  God,  that  I  could  lately  not  borrow  on 
my  own  credit,  ten  guilders  for  a  poor  citizen.  My  own  yearly  salary 
is  only  five  hundred  and  forty  guilders.*  Besides  this  sum,  I  do  not 
from  the  city  receive  a  single  halfpenny,  nor  do  my  brethren.  Nor  do 
I  ask  for  any  thing  from  the  city,  that  I  may  emulate  the  fame  of  St. 
Paul,  by  not  robbing  other  churches,  and  serving  my  Corinthians  with- 
out reward."  At  another  time,  he  recommended  to  the  same  man  a 
poor  exiled  nobleman,  who  had  suff'ered  severe  persecution  : — "  He  de- 
serves," he  writes,  "  that  we  should  support  and  aid  him  in  his  distress. 
You  are  sufficiently  acquainted  with  my  circumstances,  to  know  that  it 
is  out  of  my  power  to  provide  for  him,  as  I  depend  on  the  bounty  of 
others  myself  for  a  living.  It  is  difficult  for  me  alone  to  maintain  him, 
»nd  still  more  hard  to  desert  him.    However,  if  you  should  not  succeed 

•  About  two  hundred  and  thirty-six  dollars  in  federal  money. 


CHAP.  XVII.]  LIFE   OF   MARTIN   LUTHER.  73 

in  obtaining  any  succour  for  him,  then  Christ  will  help  his  own  from 
some  other  source."  In  all  his  labours  he  looked  fur  no  compensa- 
tion. The  booksellers  offered  him  for  the  books  which  he  should  an- 
nually write,  the  sum  of  four  hundred  dollars,  out  of  the  avails  proceed- 
ing from  the  sale  of  his  books.  However,  he  refused  to  accept  of  it  in 
these  words  :  "I  will  not  sell  my  talents.  I  am  not  in  need  of  money, 
thank  God  !  I  would  otherwise  demand  money  for  my  lectures.  But 
inasmuch  as  God  anticipated  and  provided  for  my  wants,  and  the  elector 
has  furnished  a  small  additional  supply,  I  never  sold  a  single  copy  of 
my  books,  nor  have  I  lectured  for  money.  And  this  character,  if  God 
is  willing,  I  am  resolved  to  take  with  me  into  my  grave."  Concerning 
his  translation  of  the  Bible,  he  says  :  "  This  I  can  declare  with  a  good 
conscience,  that  I  have  therein  employed  the  utmost  faitiifulness  and  di- 
ligence, and  that  in  the  prosecution  of  that  work,  I  have  never  harbour- 
ed a  single  improper  or  selfish  thought.  For  I  have  not  taken  nor  sought 
the  least  compensation  for  the  work,  nor  have  I  in  any  wise  derived  any 
gain  from  it.  Nor  was  fame  my  object  therein,  this  the  Lord  my  God 
knows  !  But  I  have  done  it  out  of  love  to  the  dear  Christians,  and  to 
the  honour  of  him  who  is  seated  on  high,  who  every  hour  does  me  so 
much  good,  that  if  I  had  translated  a  thousand  times  as  much  as  I  have, 
I  would  even  then  not  have  deserved  to  live  an  hour,  nor  to  have  a 
sound  eye.  All  that  I  am,  and  all  I  have,  is  the  fruit  of  his  goodness 
and  compassion.  Therefore  will  I,  with  a  joyful  heart,  do  all  I  can,  to 
cause  this  translation  to  redound  to  his  honour.  If  I  did  not  in  this  dif- 
ficult task  endure  the  utmost  pains  and  labour,  for  the  sake  of  the  man 
who  died  for  me,  the  world  would  not  be  able  to  give  me  a  sufficient 
pecuniary  reward  for  writing  a  book,  or  for  transiating  any  thing  from 
the  Bible.  I  do  not  wish  the  world  to  reward  my  labour.  She  is  too 
abject  and  poor  to  do  it.  While  I  have  been  here  in  Saxony,  I  have 
never  asked  my  prince  for  a  single  penny." 

What  is  said  above,  supersedes  the  necessity  of  my  saying  any  thing 
respecting  Luther's  industry.  His  application  was  uncommonly  great. 
He  did  not  suffer  any  time  to  pass  away  which  he  did  not  devote  to 
something  good.  From  early  in  the  morning  till  evening  he  was  bu- 
sily employed.  Hence  he  reluctanUy  accepted  of  the  manj^  invitations 
of  his  well-wishers  and  friends,  because  they  deprived  him  of  so  much 
time,  which  he  could  have  applied  to  some  greater  object,  and  in  a  more 
useful  manner.  "  I  waste  a  great  deal  of  time,"  he  writes,  "  by  going 
to  entertainments.  I  do  not  know  what  devd  has  given  rise  to  this  custom. 
I  cannot  well  refuse  to  go  to  them,  but  at  the  same  time  it  is  a  great 
disadvantage  to  me."  It  is  a  matter  of  astonishment,  how  under  his 
feeble  health,  he  could  do  so  much,  and  still  constantly  keep  up  that  re- 
solution, which  with  others,  is  usually  lost  in  sicknesses.  He  always  had 
to  contend  with  many  boddy  complaints,  some  of  which  may  have  ori- 
ginated from  his  sedentary  life,  although  he  sometimes  took  exercise. 
When  he  had  leisure,  his  recreations  after  labour  consisted  in  the  culture 
of  his  garden,  and  in  amusing  himself  with  turning.  That  ttiis  was  the 
case,  may  be  seen  from  the  following  letter  to  a  friend.  "  I  am  glad 
that  you  promised  me  garden  seeds  for  the  ensuing  spring.  Send  me 
as  many  as  you  can  spare,  because  they  are  of  considerable  importance 
10  '  G 


74  LIFE   OF   MARTIN   LUTHER.  [cHAP.   XVII. 

lo  me.  If  I  shall  be  able  to  return  you  a  kindness,  I  will  cheerfully  do 
it.  For  while  Satan  rages,  I  will  in  the  mean  time  laugh  at  him,  and 
view  the  gardens,  that  I  may  enjoy  the  blessings  of  the  Creator,  and 
that  whicli  serves  for  his  glory.  I  and  my  Famulus,*  Wolfgang,  have 
engaged  in  the  art  of  turning.  But  as  we  cannot  here  among  us  obtain 
the  necessary  instruments,  I  herewith  send  you  a  golden  guilder,  and 
subjoin  a  request,  that  you  would  purchase  for  it  some  augurs  and  turn- 
er's tools,  which  a  turner  may  easily  point  out  to  you.  We  have  in- 
deed, already  some  tools,  yet  I  would  prefer  some  of  the  best  ones  made 
at  Nuerenberg.  My  reason  for  learning  this  trade  is,  that  if  it  should 
so  happen  that  tlie  world  would  not  support  us  for  the  sake  of  the  word 
of  God,  we  might  be  able  to  earn  our  bread  by  the  labour  of  our  hands." 
One  of  his  principal  delights  was  music.  It  was  his  opinion  that  music, 
above  all  otber  things,  had  the  power  of  producing  pious  reflections  in 
the  heart,  and  of  elevating  it  to  God.  "  I  commend  and  esteem  the 
Dukes  of  Bavaria,"  he  writes,  "  although  they  harbour  but  little  good 
will  towards  me,  and  especially  because  they  highly  value  and  love 
music.  For  there  is  no  doubt  that  the  seed  of  eminent  virtues  is  often 
to  be  found  in  minds  which  are  touched  by  music.  But  those  who  are 
insusceptible  to  the  charms  of  music,  I  thmk  resemble  logs  and  stones. 
And  I  have  no  hesitation  in  saying,  nor  am  I  ashamed  to  assert,  that 
next  to  theology,  no  art  or  science  is  comparable  to  music,  because  next 
to  theology,  she  only  is  capable  of  effecting  what  otherwise  theology 
alone  produces,  namely,  tranquillity  and  cheerfulness  of  mind.  He  had 
but  little  taste  for  other  amusements.  The  chase  and  other  noisy  re- 
creations were  disagreeable  to  him.  When  he  was  at  the  castle  of 
Wartburg,  he  wrote  as  follows  :  "  I  lately  was  along  on  the  chase  for 
two  days,  and  was  a  spectator  of  this  irksome  pleasure  of  the  great 
folks  who  were  present.  Two  hares  and  some  partridges  were  caught. 
Certainly  a  most  important  business  for  idle  people.  However,  amidst 
the  nets  and  hounds  my  mind  was  still  occupied  by  good  thoughts.  But 
I  must  confess,  that  as  much  satisfaction  and  pleasure  as  this  apparent 
diversion  may  yield  to  others,  it  awakened  in  my  mind  much  dissatis- 
faction and  pity ;  and  many  reflections  concerning  those  things  which 
such  an  occasion  presents.  I  had  with  gi-eat  pains  preserved  the  life  of 
a  young  hare,  and  very  carefully  wrapped  it  into  my  riding  cloak.  But 
when  I  had  gone  only  a  short  distance  from  it,  the  hounds  tracked  it, 
bit  though  the  cloak  into  its  right  leg.  and  at  length  killed  it.  I  am 
weary  of  this  chase."  Such  expressions,  more  than  any  thing  else, 
serve  as  a  proof  of  his  good  and  noble  heart,  which  would  enjoy  no 
pleasure  procured  at  the  expense  of  another,  even  if  it  was  a  brute 
animal. 

There  are  persons,  who  in  their  public  behaviour  appear  reasonable 
and  amiable  men,  but  pay  very  little  attention  to  the  private  duties  thev 
owe  at  home,  to  their  own  families.  To  this  class  Luther  did  not 
belong.  He  was  a  kind  husband,  and  an  affectionate  and  reasonable 
father.     When  he  saw   his  wife  or  children  sufTer,  tears  of  pity  often 

*  Famulus  is  a  Latin  word,  and  signifies  a  student  who  lives  with  the  professor,  and 
in  his  lecture  rooms  at  the  university,  keeps  the  subscription  lists  of  students,  and  re 
jjulates  other  inferior  matters. 


CHAP.  XVII.]  LIFE   OF   MARTIN   LUTHER.  75 

flowed  down  his  cheeks.  The  frugality,  faithfulness  and  tender  assi- 
duities of  his  wife,  were  of  infinitely  great  value  to  a  man  pressed  by 
so  many  cares  and  labours.  By  her  sympathizing  tenderness  towards 
him,  under  his  bodily  intirmities,  by  her  assiduous  and  punctual  dis- 
charge of  all  her  domestic  duties,  by  her  patient  endurance  of  whatever 
symptoms  of  ill  humour  his  sorrowful  hours  betrayed,  she  proved  her- 
self to  be  a  wife,  such  as  she  ought  to  be.  Hence  he  was  never  so  fond 
of  tarrying,  as  when  he  was  in  the  circle  of  his  wife  and  chUdren.  It 
was  only  when  he  was  very  desirous  of  finishing  a  work,  that  he  denied 
himself  the  gratification  of  this  most  pleasing  desire  of  his  heart.  It 
often  happened  that  for  several  days  and  nights  he  locked  himself  up 
in  his  study,  and  took  no  other  nourishment  than  bread  and  water,  that 
he  might  the  more  uninterruptedly  pursue  his  labours.  This  often  hap- 
pened, and  his  good  wife,  as  willingly  as  she  would  have  objected  to 
such  intense  application,  did  not  dare  to  oppose  the  zeal  excited  by  such 
a  sense  of  duty.  But  on  a  certain  occasion  he  locked  himself  up  three 
days  and  three  nights,  and  did  not  suffer  himself  to  be  disturbed  by  the 
repeated  calls  of  his  wife  at*  the  door.  She  was  quite  beside  herself 
through  fear,  and  by  the  assistance  of  several  persons,  at  length  broke 
open  the  locked  door,  and  found  her  husband  sitting  at  his  writing  desk, 
and  deeply  wrapped  up  in  reflection  concerning  the  learned  exposition 
of  some  scriptural  passages.  She  blamed  him  for  having  occasioned 
her  so  much  anxiety  and  fear,  when  he  being  roused  from  his  medita- 
tions, and  being  displeased  by  reason  of  the  interruption  the  train  of  his 
thoughts  had  suffered,  cried  out  to  her  :  "  Do  you  not  know  that  I  must 
work  while  it  is  day,  for  the  night  cometh  wherein  no  one  can  work." 
Amidst  all  his  labours  he  however  devoted  a  part  of  his  time  to  the 
instruction  of  his  children ;  and  endeavoured  from  their  youth  up,  to 
impress  their  minds  with  good  thoughts.  For  housed  to  say,  "  the 
father  must  speak  out  of  his  children."  But  though  he  exceedingly 
loved  his  children,  yet  he  was  not  guilty  of  any  criminal  indulgence 
towards  them.  When  at  a  certain  time  his  son  John  had  committed 
a  fault,  he  did  not  permit  him  for  three  days  to  come  into  his  presence, 
and  would  no  more  hear  of  him  ;  however  much  his  mother  and  others 
interceded  for  him.  Luther  said,  "  I  would  rather  than  have  a  perverse 
son,  have  none  at  all."  It  was  only  when  the  son  actually  forsook  his 
fault  and  humbly  solicited  forgiveness  that  he  pardoned  him.  And  yet 
this  was  his  favourite  son,  whom  he  used  to  call  "  his  Johnny."  AVhen 
he  was  advised  to  lay  up  a  little  property  for  his  children,  he  replied  : 
"  That  I  will  not  do,  else  they  will  not  rely  on  God,  and  their  own 
hands,  but  on  their  gold."  The  elector  in  order  to  make  a  provision 
for  his  wife  and  children,  offered  him  a  share  of  the  mine  which  is 
situate  on  Schneeberg.  The  possessor  of  such  a  mine,  receives  a  part 
of  the  profits  of  the  mine.  But  he  refused  to  accept  of  this  offer  in 
these  words :  "  It  would  much  rather  be  my  duty  to  say  the  Lord's  prayer, 
and  add  thereto  a  petition,  that  the  ore  might  not  fail,  and  the  profits 
of  the  mines  be  well  applied,  than  that  I  should  accept  of  any  share."  Hfe 
went  so  far  in  his  contempt  and  indifference  of  earthly  goods  that,  when 
at  a  certain  time  a  poor  man  complained  to  him  of  his  poverty  ;  and 
Luther  himself  had  no  money,  he  took  from  his  wife  the  present  given 


76  LIFE    OF    MARTIN   LUTHER  [cHAP.  XVir. 

her  by  her  baptismal  sponsors,  according  to  a  custom  then  prevailing, 
and  brought  it  to  the  poor  man.  When  he  was  called  to  an  account  for 
this  act,  he  replied  :  "  God  is  rich,  he  will  provide  something  else  in 
the  room  of  it."  And  from  the  same  disposition  he  refused  many 
presents  which  were  brought  for  himself  and  his  wife,  and  directed  them 
to  be  given  to  persons  who  stood  in  greater  need  of  them  than  himself. 
He  likewise  on  a  certain  occasion  wrote  as  follows  to  the  elector,  who 
had  sent  him  many  presents,  "I  humbly  entreat  your  highness,  not  to 
believe  those  who  represent  me  to  be  in  needy  circumstances,  Alas  '. 
I  have  more  and  especially  have  received  more  from  your  highness  than 
my  conscience  will  justify.  Nor  is  it  becoming  in  me,  that  I,  who  am  a 
preacher  of  the  gospel,  should  be  in  affluent  circumstances,  nor  do  I 
desire  it.  Hence,  I  in  such  a  manner  felt  the  kind  and  gracious  bene- 
volence, manifested  towards  me  by  your  highness,  that  it  immediately 
gave  me  a  fearful  concern  of  mind.  For  I  would  not  in  this  life  wish 
to  be  found  in  the  number  of  those,  to  whom  Christ  says  :  '  Wo  unto 
you  rich,  for  ye  have  your  reward.' "  And  besides,  to  speak  after  a  tem- 
poral manner,  I  would  not  wish  to  be  burdensome  to  your  highness ; 
because  I  know  your  highness  so  often  makes  donations,  that  there  can 
be  nothing  left  to  spare  for  that  purpose.  Too  much  empties  the  purse. 
I  therefore  wish  that  your  highness  would  wait  till  I  complain  myself, 
that  I  may  not  through  the  generous  proflers  of  your  highness  made  to 
me,  become  afraid  to  beg  for  others,  who  are  much  more  deserving 
objects  of  such  beneficence.  For  even  without  this  your  highness  does 
too  much  for  me.     Christ  will  graciously  repay  it." 

Whoever  is  pleased  with  modesty  and  humility  in  great  men,  must 
be  pleased  with  them  in  Luther.  However  great  his  merit  really  was, 
yet  he  ascribed  the  accomplishment  of  his  great  work  to  him  only, 
whose  mighty  arm  guides  and  directs  the  whole,  and  referred  every  one 
who  praised  him,  to  the  praise  of  God.  In  several  instances  he  acknow- 
ledged that  there  were  men  much  more  learned  than  himself,  and  that 
he  often  needed  advice  and  instruction.  External  honour  was  of  very 
little  value  in  his  estimation.  Some  teachers  at  Wittenberg  had,  for 
instance,  given  orders  that  all  the  students  should  rise  as  soon  as  the 
professor  should  enter  the  lecture-room.  Luther  disapproved  of  this 
regulation,  and  said  :  "  I  cannot  bear  such  afiected  ceremonies,"  To- 
wards common  people  he  was  no  less  condescending  and  meek.  A 
coachman  had  at  a  certain  time  carried  some  persons  to  Wittenberg,  and 
Jiad  a  strong  desire  to  see  the  true  and  right  pope,  as  he  expressed 
himself,  and  as  the  common  people  called  Lutiier.  He  tlierefore  went 
to  the  house  of  Luther,  knocked  at  the  door,  and  begged  leave  to  enter. 
Luther  permitted  him  to  come  in,  and  when  the  coachman  took  his  post 
at  the  door,  in  a  shy  and  respectful  way,  Luther  took  him  by  the  hand, 
which  he  shook  in  a  friendly  manner,  pressed  him  to  be  seated,  invited 
him  to  the  table,  drank  his  health,  and  handed  to  the  stranger  his  own 
glass,  which  was  in  those  times  considered  as  the  greatest  mark  of 
friendship.  The  poor  man  was  quite  transported  by  the  honour  which 
had  been  done  to  him;  and  every  where  boasted  that  he  had  sat  at  the 
table  with  Dr.  Martin  Luther.  The  most  inconsiderable  persons  had 
free  access  to  him,  when  they  stood  in  need  of  advice,  consolation,  in- 


V 

CHAP.  XVII.J  LIFE   OF   MARTIN   LUTHER.  77 

struction  and  assistance.  But  it  is  a  position,  the  truth  of  which  is 
confirmed  by  experience  ;  that  the  greater  and  more  worthy  a  man  is, 
the  less  does  he  despise  the  poor  and  humble. 

Good  people  are  capable  of  becoming  good  and  excellent  friends. 
Luther's  heart  was  disposed  to  friendship  and  affection,  wherever  he 
believed  he  had  observed  love  towards  God  and  uprightness  of  conduct. 
He' and  Melancthon  are  a  pattern  of  friendship  and  love.  They  prayed 
for  each  other,  lived  and  laboured  for  each  other.  It  is  moving  to  read 
how  much  anxiety  they  fell,  and  under  what  great  concern  of  mind  they 
were  for  each  other,  ^hen  any  thing  happened  to  either  of  them.  If 
one  of  them  was  sick,  the  other  relinquished  all  other  business  to  assist 
him,  and  called  together  all  the  rest  of  his  friends,  in  order  to  pray  for 
his  recovery  with  their  united  hearts.  And  we  have  the  more  reason 
to  wonder  at  this,  when  we  consider  how  easily  the  one  might  have 
become  jealous  and  envious  of  the  other's  fame,  as  they  both  laboured 
in  one  and  the  same  cause.  But  this  did  not  prevent  their  hearts  from 
cherishing  a  mutual  love  for  each  other.  They  were,  and  remained 
friends. 

The  Papists  accused  Luther  of  intemperance  in  eating  and  drinking. 
Even  if  the  circumstance  that  his  enemies  had  asserted  this,  did  not 
render  the  accusation  doubtful,  yet  we  need  only  to  consider  how  little 
he  valued  money  and  other  property ;  how  often  he  refused  to  accept 
of  them,  to  convince  ourselves  that  this  accusation  was  a  malicious 
slander.  For  these  are  things  which  are  of  service  in  pampering  the 
stomach.  As  we  have  already  observed,  it  was  likewise  with  reluctance 
that  he  went  to  entertainments.  And  men  of  veracity  among  his  con- 
temporaries repeatedly  testified  that  he  was  very  moderate  in  eating  and 
drinking  ;  insomuch  that  they  often  expressed  their  astonishment  at  it, 
as  he  was  neither  small  in  stature,  nor  weak  in  his  person.  Sometimes 
when  he  was  deeply  engaged  in  business,  he  would  take  no  food  for 
several  days.  But  such  is  the  way  of  the  world.  Such  persons  are 
Gilt  of  the  reach  of  a  direct  injury,  mankind  will  often  endeavour  to  hurt 
by  false  invective. 

I  believe  that  my  readers  are  now  sufficiently  acquainted  with  Luther's 
good  and  great  heart;  and  that  it  will  therefore  be  unnecessary  for  me 
to  say  any  thing  more.  I  entertain  a  confident  hope,  that  by  those 
qualities,  he  has  rendered  himself  still  more  worthy  of  our  esteem.  For 
if  he  had  stained  his  great  work  with  impure  actions  ;  and  if  his  great 
genius  had  not  been  united  to  a  good  heart,  he  would  indeed  always 
have  claimed  our  admiration,  but  would  have  been  unworthy  of  our 
love.  He  would  always  continue  to  be  considered  to  have  been  an 
enterprising  genius,  but  not  a  good  and  a  great  man. 

g2 


SKETCH 


OF    THE 


LIFE   OF   ZUINGLE 


Ulric  Zuingle,  or  Zuinglius,  was  born  January  1,  1484,  at  "Wild- 
Knusen,  in  the  county  of  Tockenburgh,  in  Switzerland.  His  education, 
which  was  liberal,  was  completed  at  the  University  of  Vienna.  In  his 
eighteenth  year,  he  became  classical  teacher  at  Basil.  Four  years  after- 
wards he  took  the  degree  of  M.  A.,  and  being  chosen  pastor  of  Glarus, 
was  ordained  by  the  Bishop  of  Constance.  Having  been  trained  by  a 
teacher  who  accustomed  him  to  think  for  himself,  without  being  tram- 
melled by  the  system  of  the  schools,  he  pursued  his  inquiries  to  a  dis- 
covery of  the  corruptions  of  Rome.  The  New  Testament  was  his 
principal  counsellor.  He  made  that  the  directory  of  his  faith,  and  he 
also  attended  to  many  of  those  authors  who  had  been  censured  by  the 
papacy.  But,  though  he  had  thus  become  dissatisfied  with  existing 
errors,  he  did  not  immediately  separate  from  the  pope,  but,  for  ten  years, 
pursued  a  course  of  practical  instruction  at  Glarus,  contenting  himself 
with  exposing,  from  time  to  time,  some  of  the  superstitions  of  the  church. 
From  Glarus  he  removed  to  the  abbey  of  Einsidlin.  While  there,  he 
preached  against  vows,  pilgrimages,  and  offerings ;  he  caused  the  relics 
to  be  buried  ;  the  inscription  over  the  abbey  gate — "  Here  plenary  re- 
mission of  sins  is  obtained,"  to  be  effaced ;  and  he  introduced  among 
the  nuns,  the  habit  of  reading  the  New  Testament.  He  also  taught  the 
necessity  of  purity  of  heart  and  life.  He  became  more  and  more  emi- 
nent, and  excited  more  and  more  jealousy  in  such  as  were  opposed  to 
reformation,  but  his  ecclesiastical  superiors  allowed  him,  as  yet,  to 
remain  unmolested.  In  1519,  he  was  invited  to  the  cathedral  at  Zurich. 
On  being  installed  there,  he  announced  his  intention  of  preaching  from 
the  gospel  of  Matthew,  with  no  other  comment  than  the  Scriptures  would 
afford  him.  This  novel  plan  of  expounding  fully  the  word  of  God, 
drew  together  large  auditories,  and  excited  great  admiration.  The 
iniquitous  traffic  of  indulgencies,  which  roused  the  spirit  of  Luther  in 
Saxony,  was  carried  into  Switzerland.  The  agent  whose  business  it 
was  to  dispose  of  these  lures  to  perdition,  met  with  great  success,  until 
he  came  to  Zurich;  there,  he  was  so  effectually  opposed  by  Zuingle, 
that  he  was  obliged  to  quit  the  city,  and  retire  into  Italy. 

Zuingle  was  a  man  of  adventurous  genius,  and  of  great  intrepidity. 
He  was  remarkable  for  his  penetration,  and,  above  all,  was  learned  in 

79 


80  LIFE   OF    ZUINGLE. 

the  word  of  God ;  so  that  he  was  well  qualified  to  be  a  leader  in  the 
cause  of  truth.  So  sensible  were  the  Papists  of  his  weight  of  character, 
that  he  was  much  courted  by  the  cardinals,  and  Pope  Adrian  sent  him, 
by  his  nuncio,  a  brieve  written  with  his  own  hand.  Moreover,  the  force 
of  Italian  gold  was  tried  upon  him,  but  he  was  not  open  to  a  bribe. 

Being  an  enemy  to  offensive  war,  Zuingle,  in  1522,  obtained  the  pas- 
sage of  a  law,  in  the  assembly  of  the  Canton  of  Zurich,  abolishing  all 
alliances  and  subsidies  for  the  term  of  twenty-five  years. 

He  declared  the  superiority  of  the  rules  of  the  gospel  over  those  of 
ecclesiastical  discipline,  and  when  some  persons  were  denounced  to  the 
magistrate,  for  infringing  the  fast  of  Lent,  without  a  dispensation,  he  de- 
fended them.  The  word  of  God  he  considered  the  authority  from  which 
there  was  no  appeal,  and  the  decisions  of  the  church  as  binding  only  so 
far  as  they  were  founded  in  that  word.  At  length,  he  openly  avowed 
the  principles  of  the  Reformation,  and  when,  in  consequence,  he  was 
called  to  give  an  account  of  his  doctrine,  the  great  council  of  Zurich 
decided,  "  That  Zuingle,  having  been  neither  convicted  of  heresy,  nor 
refuted,  should  continue  to  preach  the  gospel  as  he  had  already  done ; 
that  the  pastors  of  Zurich,  and  its  territory,  should  rest  their  discourses 
on  the  words  of  Scripture  alone."  But,  though  he  was  thus  supported 
by  the  magistracy,  he  appeared  more  anxious  to  lay  a  solid  foundation 
for  a  salutary  change,  by  instructing  the  people,  than  to  hazard  too  much 
by  hastily  .abolishing  ceremonies  and  modes  of  worship.  In  1524,  the 
pictures  and  statues  were  removed,  and,  step  by  step,  the  simplicity  of 
the  gospel  v^as  introduced,  until,  in  f525,  the  mass  was  abolished. 

In  L525,  the  Anabaptists  attacked  Zuingle.  They  began  by  insinuat- 
ing into  the  minds  of  the  people  that  the  Reformation  was  not  sufficiently 
spiritual.  They  then  addressed  Zuingle  himself,  charging  him  with 
conducting  the  business  of  religion  in  a  slow  and  frigid  manner.  They 
insisted  on  the  necessity  of  adult  baptism  in  all  cases,  and  declared  re- 
baptization  the  criterion  of  a  union  with  Christ.  The  senate  caused 
conferences  to  be  held  on  the  subject,  but  they  were  in  vain.  The  Ana- 
baptists at  length  became  furious.  They  boasted  of  having  all  things 
in  common,  and  threatened  destruction  to  all  who  would  not  follow  their 
example.  They  also  pretended  to  propliecy — crying,  "  AVo  to  Zurich! 
Wo  to  Zurich!  Repent  or  perish!" — allowing  the  same  space  for 
repentance  that  was  allowed  to  Nineveh.  Other  conferences  were 
appointed,  but  these  fanatics  were  not  open  to  argument.  Finally,  the 
senate  made  their  offence  capital,  and,  a  year  or  two  after,  one  of  them 
suffered. 

Zuingle  differed  from  Luther  on  some  points,  which  created  a  very 
unhappy  controversy  between  them  and  their  respective  parties,  that 
continued  for  several  years  to  the  great  injury  of  the  Reformation.  At 
length,  in  1529,  Philip,  Landgrave  of  Hesse,  anxious  to  close  the  dispute, 
invited  Luther  and  Zuingle  to  a  conference  at  Marpurg.  Thither  they 
repaired,  Luther  accompanied  by  Melancthon,  and  Zuingle  by  Oeco- 
lampadius.  The  argument  continued  four  days,  after  which  they  all 
signed  fourteen  articles  containing  the  essential  doctrines  of  Christianity, 
and  expressed  a  hope  that  their  difference,  with  respect  to  minor  points, 
would  not  interrupt  their  harmony. 


LIFE   OF  ZUINGLE.  81 

The  canton  of  Berne  followed  that  of  Zurich  in  adopting  the  Reform- 
ation. In  an  assembly,  at  which  Zuingle  was  present,  the  subject  was 
discussed,  and,  so  triumphant  were  the  reformers,  that,  in  conclusion, 
the  grand  council  of  the  canton  resolved  to  adopt  their  principles.  Upon 
tliis,  five  of  the  cantons,  who  were  attached  to  popery,  entered  into  a 
solemn  engagement  to  prevent  the  doctrines  of  Luther  and  Zuingle  from 
being  preached  among  them.  But  the  hostilities  between  the  Roman 
and  reformed  cantons  were  terminated  by  the  treaty  of  Coppel,  in  1529. 
This  treaty,  however,  was  broken,  and  a  batde  took  place  at  which 
Zuingle  was  present.  The  Zurichers,  who  had  gone  to  the  relief  of 
their  countrymen  at  Coppel,  were  defeated,  and  Zuingle  was  mortally 
wounded.  His  wound  deprived  him  of  his  senses,  but,  recovering  him- 
self, "  he  crossed  his  arms  on  his  breast  and  lifted  his  languid  eyes  to 
Heaven."  In  this  condition  he  was  found  by  some  Catholic  soldiers, 
who,  without  knowing  him,  oflered  to  bring  him  a  confessor;  but,  as 
he  made  a  sign  of  refusal,  the  soldiers  exhorted  him  to  recommend  his 
soul  to  the  Holy  Virgin.  On  a  second  refusal,  one  of  them  furiously 
exclaimed,  "  Die  then,  obstinate  heretic  !"  and  pierced  liim  through  with 
a  sword.  His  body  was  found  on  the  next  day,  and  the  celebrity  of  his 
name  drew  together  a  great  crowd  of  spectators.  One  of  these,  who 
had  been  his  colleague  at  Zurich,  after  intently  gazing  on  his  face,  thus 
expressed  his  feelings  :  "  Whatever  may  have  been  thy  faith,  I  am  sure 
thou  wert  always  sincere,  and  that  thou  lovedst  thy  country.  May  God 
take  tliy  soul  in  mercy !"  Among  the  savage  herd  some  voices  ex- 
claimed, "Let  us  burn  his  accursed  remains!"  The  proposal  was 
applauded ;  a  military  tribunal  ordered  the  execution,  and  the  ashes  of 
Zuingle  Avere  scattered  to  the  wind.  Thus,  at  the  age  of  forty-seven,  he 
terminated  a  glorious  career  by  an  event  deeply  lamented  by  all  the 
friends  of  the  Reformation,  and  occasioning  triumph  to  the  partisans  of 
the  Romish  church. 


11 


A  SELECTION 

OF   THE 

MOST  CELEBRATED  SERMONS 

OF 

MARTIN    LUTHER. 


SERMON  I. 

Gal.  IV.,  from  the  first  to  the  seventh  verse,  inclusive. 

1.  Now  I  say,  that  the  heir,  as  long  as  he  is  a  child,  differeth  nothing  from 
a  servant,  though  he  be  lord  of  all ; 

2.  But  is  under  tutors  and  governors  until  the  time  appointed  of  the  father. 

3.  Even  so  we,  when  we  were  children,  were  in  bondage  under  the  ele- 
ments of  the  world  : 

4.  But  when  the  fulness  of  the  time  was  come,  God  sent  forth  his  Soif, 
made  of  a  woman,  made  under  the  law, 

5.  To  redeem  them  that  were  under  the  law,  that  we  might  receive  the 
adoption  of  sons. 

G.  And  because  ye  are  sons,  God  hath  sent  forth  the  Spirit  of  his  Son 
in  your  hearts,  crying,  Abba,  Father. 

7.  Wherefore  thou  art  no  more  a  servant,  but  a  son ;  and  if  a  son,  then 
an  heir  of  God  through  Christ. 

Tins  text  touches  the  very  pith  of  Paul's  chief  doctrine ;  the 
cause  why  it  is  well  understood  but  by  few,  is,  not  that  it  is  so 
obscure  and  hard,  but  because  there  is  so  little  knowledge  of  faith 
left  in  the  world,  with  which  it  cannot  be  that  one  rightly  under- 
stands Paul,  who  every  where  treats  of  faith  with  such  force  of 
spirit.  I  must  therefore  speak  in  such  a  manner,  that  this  text 
will  appear  plain;  and  that  I  may  more  conveniently  illustrate  it, 
I  will  speak  a  few  words  by  way  of  preface. 

Firsjj^  therefore,  we  must  understand  the  treatise  in  which 
good  works  are  set  forth,  far  different  from  that  which  treats  of 
justification ;  as  there  is  a  great  diflerence  between  the  substance 
and  the  working ;  between  a  man  and  his  work.  Justification  is 
of  man  and  not  of  works;  for  man  is  either  justified  and  saved, 
or  judged  and  condemned,  nnd  not  works.  Neither  is  it  a  con- 
troversy among  the  godly,  that  man  is  not  justified  by  work,  but 
righteousness  must  come  from  some  other  source  than  from  his 
own  works:  for  Moses,  writing  of  Abel,  says,  "The  Lord  had 
respect  unto  Abel,  and  to  his  offering."  First  he  had  respect  to 
Abel  himself,  then  to  his  offering;  because  Abel  was  first  counted 

633  83 


84  LUTHER'S  SERMONS. 

righteous  and  acceptable  to  God,  and  then  for  his  sake  his  offer- 
ing was  accepted  also,  and  not  he  because  of  his  offering.  Again, 
God  had  no  respect  to  Cain,  and  therefore  neither  to  his  offering: 
therefore  thou  seest  that  regard  is  had  first  to  the  worker,  then  to 
the  work. 

From  this  it  is  plainly  gathered,  that  no  work  can  be  accept- 
able to  God,  unless  he  which  worketh  it  was  first  accepted  by 
him :  and  again,  that  no  work  is  disallowed  of  him,  unless  the  au- 
thor thereof  be  disallowed  before.  I  think  these  remarks  will  be 
sufficient  concerning  this  matter  at  present,  of  which  it  is  easy  to 
understand  that  there  are  two  sorts  of  works ;  those  before  justifi- 
cation, and  those  after  it ;  and  that  these  last  are  good  works 
indeed,  but  the  former  only  appear  to  be  good.  Hereof  cometh 
such  disagreement  between  God  and  those  counterfeit  holy  ones ; 
for  this  cause  nature  and  reason  rise  and  rage  against  the 
Holy  Ghost;  this  is  that  of  which  almost  the  whole  scripture 
treats.  The  Lord  in  his  word  defines  all  works  that  go  before 
justification  to  be  evil,  and  of  no  imp(Trtance,  and  requires  that 
man  before  all  things  be  justified.  Again,  he  pronounces  all  men 
which  are  unregenerate,  and  have  that  nature  which  they  received 
of  their  parents  unchanged,  to  be  unrighteous  and  wicked,  accord- 
ing to  that  saying,  Ps.  110.  "All  men  are  liars,"  that  is,  unable  to 
perform  their  duty,  and  to  do  those  things  which  they  ought  to 
do;  and  Gen.  6.  "  Every  imagination  of  the  thoughts  of  his  heart 
are  only  evil  continually ;"  whereby  he  is  able  to  do  nothing  that 
Is  good,  for  the  fountain  of  his  actions,  which  is  his  heart,  is 
corrupted.  If  he  do  work's  which  outwardly  seem  good,  they 
are  no  better  than  the  offering  of  Cain. 

Here  again  comes  forth  reason,  our  reverend  mistress,  seem- 
ing to  be  marvellously  wise ;  but  who  indeed  is  unwise  and  blind, 
gainsaying  her  God,  and  reproving  him  of  lying ;  being  furnished 
with  her  follies  and  feeble  armour,  to  wit,  the  light  of  nature,  free 
will,  the  strength  of  nature,  also  with  the  books  of  the  heathen 
and  the  doctrines  of  men  ;  contending  that  the  works  of  a  man  not 
justified,  are  good  works,  and  not  like  those  of  Cain  ;  yea,  and 
so  good  that  he  that  worketh  them  is  justified  by  them  ;  that  God 
will  have  respect  first  to  the  works,  then  to  the  worker*  Such 
doctrine  now  bears  the  sway  everv'where  in  schools,  colleges, 
and  monasteries,  wherein  no  other  saints  than  Cain  was,  have 
rule  and  authority.  Now  from  this  error  comes  another ;  they 
which  attribute  so  much  to  works,  and  do  not  accordingly  esteem 
the  worker,  and  sound  justification,  go  so  far,  that  they  ascribe  all 
merit  and  righteousness  to  works  done  before  justification: 
making  no  account  of  faith,  alleging  that  which  James  saith, 
that  without  works  faith  is  dead.  This  sentence  of  the  apostle, 
they  do  not  rightly  understand  ;  making  but  little  account  of  faith, 
they  always  stick  to  works,  whereby  thev  think  to  merit  exceed- 

G34 


LUTHER'S  SERMONS.  85 

mgly,  and  are  persuaded  that  for  their  work's  sake  they  shall 
obtain  the  favour  of  God :  by  this  means  they  continually  disagree 
with  God,  showing  themselves  to  be  the  posterity  of  Cain.  God 
hath  respect  unto  man,  these  to  the  works  of  man  ;  God  allowetb 
the  work  for  the  sake  of  him  that  worketh,  these  require  that  for 
the  work's  sake  the  worker  may  be  crowned.       ; 

But  here,  perhaps,  thou  wilt  say,  what  is  needful  to  be  done  ? 
by  what  means  shall  I  become  righteous  and  acceptable  to  God? 
how  shall  I  attain  to  this  perfect  justification?  The  gospel  answers, 
teaching  that  it  is  necessary  that  thou  hear  Christ,  and  repose 
thyself  wholly  on  him,  denying  thyself  and  distrusting  thine  own 
strength ;  by  this  means  thou  shalt  be  changed  from  Cain  to  Abel, 
and  being  thyself  acceptable,  shalt  offer  acceptable  gifts  to  the  Lord. 
It  is  faith  that  justifieth  thee :  thou  being  endued  therewith,  the 
Lord  remitteth  ail  thy  sins  by  the  mediation  of  Christ  his  Son ; 
in  whom  this  faith  believeth  and  trusteth.  Moreover,  he  giveth 
unto  such  a  faith  his  spirit,  which  changes  the  man  and  makes 
him  anew,  giving  him  another  reason  and  another  will.  Such 
a  one  worketh  nothing  but  good  works.  Wherefore  nothing 
is  required  unto  justification,  but  to  hear  Jesus  Christ  our  Saviour, 
and  to  believe  in  him.  Howbeit  these  are  not  the  works  of  na- 
ture, but  of  grace. 

He,  therefore,  that  endeavours  to  attain  these  things  by  works, 
shutteth  the  way  to  the  gospel,  to  faith,  grace,  Christ,  God,  and 
all  things  that  help  unto  salvation.  Again,  nothing  is  necessary 
in  order  to  accomplish  good  works  but  justification ;  and  he  that 
hath  attained  it  performs  good  works,  and  not  any  other.  Hereof 
it  sufficiently  appears  that  the  beginning,  the  things  following,  and 
the  order  of  man's  salvation  are  after  this  sort ;  first  of  all  it  is 
required  that  thou  hear  the  word  of  God,  next  that  thou  believe, 
then  that  thou  work,  and  so  at  last  become  saved  and  happy. 
He  that  changes  this  order,  without  doubt  is  not  of  God.  Paul 
also  describes  this,  saying,  Rom.  x.  "  Whosoever  shall  call  upon 
the  name  of  the  Lord  shall  be  saved.  How  then  shall  they  call 
on  him  in  whom  they  have  not  believed?  and  how  shall  they  be- 
lieve in  him  of  whom  they  have  not  heard?  and  how  shall  they 
hear  without  a  preacher?  and  how  shall  they  preach  except  they 
be  sent?" 

Christ  teaches  us  1o  pray  the  Lord  of  the  harvest,  to  send 
forth  labourers  into  his  harvest ;  that  is,  sincere  preachers. 
When  we  hear  these  preach  the  true  word  of  God,  we  may  be- 
lieve ;  which  faith  justifies  a  man,  and  makes  him  godly  indeed, 
so  that  he  now  calls  upon  God  in  the  spirit  of  holiness,  and  works 
nothing  but  that  which  is  good,  and  thus  becomes  a  man  saved. 
Thus  he  that  believeth  shall  be  saved  ;  but  he  that  worketh  with- 
out faith  is  condemned ;  as  Christ  saith,  he  that  doth  not  believe 
shall   be   condemned,  from  which  no  works  shall  deliver  him. 

H  685 


86  LUTHER'S  SERMONS. 

Some  say,  I  will  now  endeavour  to  become  honest;  it  is  m«et 
surely  that  we  study  to  lead  an  honest  life,  and  to  do  good  works. 
But  if  one  ask  them  how  we  may  apply  ourselves  unto  honesty, 
and  by  what  means  we  may  attain  it,  they  answer,  that  we  must 
fast,  pray,  frequent  temples,  avoid  sins,  &c.  Whereby  one  be- 
comes a  Chatterhouse  Monk,  another  chooses  some  other  order 
of  Monks,  and  another  is  consecrated  a  priest:  some  torment 
their  flesh  by  wearing  hair  cloth,  others  scourge  their  bodies  with 
whips,  others  afflict  themselves  in  a  ditlerent  manner;  but  these 
are  of  Cain's  progeny,  and  their  works  are  no  better  than  his: 
for  they  continue  the  same  that  they  were  before,  ungodly,  and 
without  justification ;  there  is  a  change  made  of  outward  works 
only,  of  apparel,  of  place,  «fcc. 

.  They  scarce  think  of  faith,  they  presume  only  on  such  works 
as  seem  good  to  themselves,  thinking  by  them  to  get  to  heaven. 
But  Christ  said.  Enter  in  at  the  strait  gate,  for  1  say  unto  you, 
many  seek  to  enter  in  and  cannot.  Why  is  this?  because  they 
know  not  what  this  narrow  gate  is:  for  it  is  faith,  which  al- 
together annihilates  or  makes  a  man  appear  as  nothing  in  his  own 
eyes,  and  requires  him  not  to  trust  in  his  own  works,  but  to  de- 
pend upon  the  grace  of  God,  and  be  prepared  to  leave  and  sufier 
all  things.  Those  holy  ones  of  Cain's  progenj',  think  their  good 
works  are  the  narrow  gate ;  and  are  not,  therefore,  extenuated  or 
made  less,  whereby  they  might  enter. 

When  we  begin  to  preach  of  faith,  to  those  that  believe  al- 
together in  works,  they  laugh  and  hiss  at  us,  and  say,  dost  thou 
count  us  as  Turks  and  Heathens,  whom  it  behooves  now  first  to 
learn  faith  ?  is  there  such  a  company  of  priests,  monks,  and  nuns, 
and  is  not  faith  known  1  who  knoweth  not  what  he  ought  to  be- 
lieve? even  sinners  know  that.  Being  after  this  sort  animated 
and  stirred  up,  they  think  themselves  abundantly  endued  with 
faith,  and  that  the  rest  is  now  to  be  finished  and  made  perfect 
by  works.  They  make  so  small  and  slender  account  of  faith, 
because  they  are  ignorant  what  faith  is,  and  that  it  alone  doth 
justify.  They  call  it  faith,  believing  those  things  which  they  have 
heard  of  Christ :  this  kind  of  faith  the  devils  also  have,  and  yet  they 
are  not  justified.  But  this  ought  rather  to  be  called  an  opinion 
of  men.  To  believe  those  things  to  be  true  which  are  preached 
of  Christ,  is  not  sufficient  to  constitute  thee  a  christian,  but  thou 
must  not  doubt  that  thou  art  of  the  number  of  them  unto  whom 
all  the  benefits  of  Christ  are  given  and  exhibited  ;  which  he  that 
believes  must  plainly  confess,  that  he  is  holy,  godly,  righteous,  the 
son  of  God,  and  certain  of  salvation  ;  and  that  by  no  merit  of  his 
own,  but  by  the  mere  mercy  of  God  jioured  forth  upon  him  for 
Christ's  sake:  which  he  believes  to  be  so  rich  and  plentiful,  as 
indeed  it  is,  that  although  he  be  as  it  were  drowned  in  sin,  he  is 
notwithstanding  made  holv,  and  become  the  son  of  God. 

636 


LUTHER'S  SERMONS.  •   87 

Wherefore  take  heed  that  thou  nothing  doubt,  that  thou  art 
the  son  of  God,  and  therefore  made  righteous  by  his  grace ;  let 
all  fear  and  care  be  done  away.  However  thou  must  fear  and 
tremble  that  thou  mayest  persevere  in  this  way  unto  the  end ;  but 
thou  must  not  do  this  as  though  it  consisted  in  thy  own  strength, 
for  righteousness  and  salvation  are  of  grace,  whereunto  only  thou 
must  trust.  But  when  thou  knowest  that  it  is  of  grace  alone,  and 
that  thy  faith  also  is  the  gift  of  God,  thou  shall  have  cause  to  fear, 
lest  some  temptation  violently  move  thee  from  this  faith. 

Every  one  by  faith  is  certain  of  this  salvation :  but  we  ought  to 
have  care  and  fear  that  we  stand  and  persevere,  trusting  in  the 
Lord,  and  not  in  our  own  strength.  When  those  of  the  race  of 
Cain  hear  faith  treated  of  in  this  manner,  they  marvel  at  our 
madness  as  it  seems  to  them.  God  turn  us  from  this  way,  say 
they;  that  we  should  affirm  ourselves  holy  and  godly,  far  be  this 
arrogance  and  rashness  from  us :  we  are  miserable  sinners,  we 
should  be  mad,  if  we  should  arrogate  holiness  to  ourselves.  Thus 
they  mock  at  true  faith,  and  count  such  doctrine  as  this  execrable 
error ;  and  thus  try  to  extinguish  the  gospel.  These  are  they  that 
deny  the  faith  of  Christ,  and  persecute  it  throughout  the  whole 
world;  of  whom  Paul  speaks,  1  Tim.  iv,  "In  the  latter  times  many 
shall  depart  from  the  faith,"  &c.  for  we  see  by  these  means  that 
true  faith  lies  everywhere  oppressed ;  it  is  not  preached,  but 
commonly  disallowed  and  condemned. 

The  pope,  bishops,  colleges,  monasteries,  and  universities,  have 
more  than  five  hundred  years  persecuted  it  with  one  mind  and 
consent  most  obstinately;  which  has  been  the  means  of  driving 
many  to  hell.  If  any  object  against  the  admiration,  or  rather 
the  mad  senselessness  of  these  men,  if  we  count  ourselves  even 
holy,  trusting  the  goodness  of  God  to  justify  us,  or  as  David  prayed, 
"Preserve  thou  me,  O  Lord,  for  I  am  holy,"  Ps.  86.  or  as  Paul 
saith,  "  The  spirit  of  God  beareth  witness  with  our  spirit,  that  we 
are  the  children  of  God ;"  they  answer,  that  the  prophet  and  apostle 
would  not  teach  us  in  these  words,  or  give  us  an  example  which 
we  should  follow,  but  that  they  being  particularly  and  specially 
enlightened,  received  such  revelation  of  themselves.  In  this  way 
they  misrepresent  the  scripture,  which  affirms  that  they  are  holy, 
saying,  that  such  doctrine  is  not  written  for  us,  but  that  it  is  rather 
peculiar  miracles,  which  do  not  belong  to  all.  This  forged  imagi- 
nation we  account  of,  as  having  come  from  their  sickly  brain. 
Again,  they  believe  that  they  shall  be  made  righteous  and  holy 
by  their  own  works,  and  that  because  of  them  God  will  give  them 
salvation  and  eternal  blessedness. 

In  the  opinion  of  these  men  it  is  a  christian  duty  to  think  that 
we  shall  be  righteous  and  saved  because  of  our  works;  but  to 
believe  that  these  things  are  given  by  the  grace  of  God,  they  con- 
demn as  heretical;  attributing  that  to  their  own  works,  which 

607 


88  LUTHER'S  SERMONS. 

they  do  not  attribute  to  the  grace  of  God.  They  that  are  endued 
with  true  faith,  and  rest  upon  the  grace  of  the  Lord,  rejoice  with 
holy  joy,  and  apply  themselves  with  pleasure  to  good  works,  not 
such  as  those  Cain's  progeny  do,  as  feigned  prayers,  fasting, 
base  and  filthy  apparel,  and  such  like  trifles,  but  to  true  and  good 
works  whereby  their  neighbours  are  profited. 

Perhaps  some  godly  man  may  think,  if  the  matter  be  so,  and 
our  works  do  not  save  us,  to  what  end  are  so  many  precepts  given 
us,  and  why  doth  God  require  that  they  be  obeyed?  The  present 
text  of  the  apostle  will  give  a  solution  of  this  question,  and  upon  this 
occasion  we  will  give  an  exposition  thereof.  The  Galatians  being 
taught  of  Paul  the  faith  of  Christ,  but  afterwards  seduced  by  false 
apostles,  thought  that  our  salvation  must  be  finished  and  made 
perfect  by  the  works  of  the  law  ;  and  that  faith  alone  doth  not 
suffice.  These  Paul  calls  back  again  from  works  unto  faith  with 
great  diligence  ;  plainly  proving  that  the  works  of  the  law  which 
go  before  faith,  make  us  only  servants,  and  are  of  no  importance 
toward  godliness  and  salvation ;  but  that  faith  makes  us  the  sons 
of  God,  and  from  thence  good  works  without  constraint  forthwith 
plentifully  flow. 

But  here  we  must  observe  the  words  of  the  apostle ;  he  calls 
him  a  servant  that  is  occupied  in  works  without  faith,  of  which 
we  have  already  treated  at  large:  but  he  calls  him  a  son  which 
is  righteous  by  faith  alone.  The  reason  is  this,  although  the 
servant  apply  himself  to  good  works,  yet  he  does  it  not  with  the 
same  mind  as  doth  the  son ;  that  is,  with  a  mind  free,  willing,  and 
certain  that  the  inheritance  and  all  the  good  things  of  the  Father 
are  his ;  but  does  it  as  he  that  is  hired  in  another  man's  house,  who 
hopes  not  that  the  inheritance  shall  come  to  him.  The  works  in- 
deed of  the  son  and  the  servant  are  alike ;  and  almost  the  same  in 
outward  appearance ;  but  their  minds  difler  exceedingly :  as  Christ 
saith,  "  The  servant  abideth  not  in  the  house  forever,  but  the  son 
abideth  ever."  John  viii. 

Those  of  Cain's  progeny  want  the  faith  of  sons,  which  they 
("onfess  themselves ;  for  they  think  it  most  absurd,  and  wicked 
arrogancy,  to  affirm  themselves  to  be  the  sons  of  God,  and  holy; 
therefore  as  they  believe,  even  so  are  they  counted  before  God  ; 
they  neither  become  holy  or  the  sons  of  God,  nevertheless  they 
are  exercised  with  the  works  of  the  law,  wherefore  they  are  and 
remain  servants  forever.  They  receive  no  reward  except  tem- 
poral things ;  such  as  quietness  of  life,  abundance  of  goods,  dignity, 
honour,  &c.  which  we  see  to  be  common  among  the  followers 
of  popish  religion.  Rut  this  is  their  reward,  for  they  are  servants, 
and  not  sons;  wherefore  in  death  they  shall  be  separated  from  all 
good  things,  neither  shall  any  portion  of  the  eternal  inheritance 
be  theirs  who  in  this  life  would  believe  nothing  thereof.     We 

639 


LUTHER'S  SERMONS.  89 

perceive,  therefore,  that  servants  and  sons  are  not  unHke  in  works, 
but  in  mind  and  faith  they  have  no  resemblance. 

The  apostle  endeavours  here  to  prove  that  the  law  with  all  the 
works  thereof  makes  us  but  mere  servants,  if  we  have  not  faith 
in  Christ ;  for  this  alone  makes  us  sons  of  God.  It  is  the  word  of 
grace  followed  by  the  Holy  Ghost,  as  it  is  showed  in  many  places, 
especially  in  Acts  x.  where  we  read  of  the  Holy  Ghost  falling 
on  Cornelius  and  his  family,  while  hearing  the  preaching  of  Peter. 
Paul  teaches,  Rom.  iii.  7.  that  no  man  is  justified  before  God  by 
the  works  of  the  law  ;  for  sin  only  cometh  by  the  law.  He  that 
trusts  in  works,  condemns  faith  as  the  most  pernicious  arrogancy 
and  error  of  all  others.  Here  thou  seest  plainly  that  such  a  man 
is  not  righteous,  being  destitute  of  that  faith  and  belief  which  is 
necessary  to  make  him  acceptable  before  God  and  his  Son ;  yea, 
he  is  an  enemy  to  this  faith,  and  therefore  to  righteousness  also. 
Thus  it  is  easy  to  understand  that  which  Paul  saitb,  that  no  man 
is  justified  before  God  by  the  works  of  the  law. 

The  worker  must  be  justified  before  God,  before  he  can  work 
any  good  thing.  Men  judge  the  worker  by  the  works ;  God 
judges  the  works  by  the  worker.  The  first  precept  requires  us 
to  acknowledge  and  worship  one  God,  that  is,  to  trust  in  him 
alone,  which  is  the  true  faith  whereby  we  become  the  sons  of 
God.  Thou  canst  not  be  delivered  from  the  evil  of  infidelity  by 
thy  own  power,  nor  by  the  power  of  the  law ;  wherefore  all  thy 
works  which  thou  dost  to  satisfy  the  law,  can  be  nothing  but 
works  of  the  law ;  of  far  less  importance  than  to  be  able  to  jus- 
tify thee  before  God ;  who  countelh  them  righteous  only,  which 
truly  believe  in  him  ;  for  they  that  acknowledge  him  the  true 
God,  are  his  sons,  and  do  truly  fulfil  the  law.  If  thou  shouldst 
even  kill  thyself  by  working,  thy  heart  cannot  obtain  this  faith 
thereby,  for  thy  works  are  even  a  hinderance  to  it,  and  cause 
thee  to  persecute  it. 

He  that  studieth  to  fulfil  the  law  without  faith,  is  afflicted  for 
the  devil's  sake ;  and  continues  a  persecutor  both  of  faith  and  the 
law,  until  he  come  to  himself,  and  cease  to  trust  in  his  own  works  ; 
he  then  gives  glory  to  God  who  justifies  the  ungodly,  and  acknow- 
ledges himself  to  be  nothing,  and  sighs  for  the  grace  of  God,  of 
which  he  knows  that  he  has  need.  Faith  and  grace  now  fill  his 
empty  mind,  and  satisfy  his  hunger ;  then  follow  works  which  are 
truly  good;  neither  are  they  works  of  the  law,  but  of  the  spirit, 
of  faith  and  grace :  they  are  called  in  the  scripture,  the  works  of 
God  which  he  worketh  in  us. 

Whatsoever  we  do  of  our  own  power  and  strength,  that  is  not 
wrought  in  us  by  his  grace,  without  doubt  is  a  work  of  the  law 
and  avails  nothing  toward  justification  ;  but  is  displeasing  to  God, 
because  of  the  infidelity  wherein  it  is  done.  He  that  trusts  in 
works  does  nothing  freely  and  with  a  willing  mind;  he  would  do 
12         *  h2  639 


90  LUTHER'S  SERMONS. 

no  good  work  at  all  if  he  were  not  compelled  by  the  fear  of  hell, 
or  allured  by  the  hope  of  present  good.  Whereby  it  is  plainly 
seen  that  they  strive  only  for  gain,  or  are  moved  with  fear,  show- 
ing that  they  rather  hate  the  law  from  their  hearts,  and  had  rather 
there  were  no  law  at  all :  an  evil  heart  can  do  nothing  that  is 
good.  This  evil  propensity  of  the  heart,  and  unwillingness  to  do 
good,  the  law  betrays,  when  it  teaches  that  God  does  not  esteem 
the  works  of  the  hand,  but  those  of  the  heart. 

Thus  sin  is  known  by  the  law,  as  Paul  teaches ;  for  we  learn 
thereby  that  our  afl'ections  are  not  placed  on  that  which  is  good; 
this  ought  to  teach  us  not  to  trust  in  ourselves,  but  to  long  after 
the  grace  of  God,  whereby  the  evil  of  the  heart  may  be  taken 
away,  and  we  become  ready  to  do  good  works,  and  love  the  law 
voluntarily;  not  for  fear  of  any  punishment,  but  for  the  love  of 
righteousness.  By  this  means  one  is  made  of  a  servant,  a  son ; 
of  a  slave,  an  heir. 


SERMON  II. 

Being  a  continuation  of  the  first. 

We  shall  now  come  to  treat  more  particularly  of  the  text. 
Verse  1.  "The  heir,  as  long  as  he  is  a  child,  differeth  nothing 
from  a  servant,  though  he  be  lord  of  all."  We  see  that  the  chil- 
dren unto  whom  their  parents  have  left  some  substance,  are 
brought  up  no  otherwise  than  if  they  were  servants.  They  are 
fed  and  clothed  with  their  goods,  but  they  are  not  permitted  to 
do  with  them,  nor  use  them  according  to  their  own  minds,  but 
are  ruled  with  fear  and  discipline  of  manners,  so  that  even  in  their 
own  inheritance  they  live  no  otherwise  than  as  servants.  After 
the  same  sort  it  is  in  spiritual  things.  God  made  with  his  people 
a  covenant,  when  he  promised  that  in  the  seed  of  Abraham,  that 
is  in  Christ,  all  nations  of  the  earth  should  be  blessed;  Gen.  xxii. 
That  covenant  was  afterwards  confirmed  by  the  death  of  Christ, 
and  revealed  and  published  abroad  by  the  preaching  of  the  gospel. 
For  the  gospel  is  an  open  and  general  preaching  of  this  grace, 
that  in  Christ  is  laid  up  a  blessing  for  all  men  that  believe. 

Before  this  covenant  is  truly  opened  and  made  manifest  to  men, 
the  sons  of  God  live  after  the  manner  of  servants  under  the  law; 
and  are  exercised  with  the  works  of  the  law,  although  they  can- 
not be  justified  by  them  ;  they  are  true  heirs  of  heavenly  things, 
of  this  blessing  and  grace  of  the  covenant ;  although  they  do  not 
as  yet  know  or  enjoy  it.  Those  that  are  justified  by  grace,  cease 
from  the  works  of  the  law,  and  come  unto  the  inheritance  of  jus- 
tification; they  then  freely  work  those  things  that  are  good,  to 
the  glory  of  God  and  benefit  of  their  neighbours.     For  they  have 

640 


LUTHER'S  SERMONS.  91 

and  possess  it  by  the  covenant  of  the  father,  confirmed  by  Cln-isl, 
revealed,  pubHshed,  and  as  it  were  delivered  into  their  hands  by 
the  gospel,  through  the  grace  and  mercy  of  God. 

This  covenant,  Abraham,  and  all  the  fathers  which  were  en- 
dued with  true  faith,  had  no  otherwise  than  we  have:  although 
before  Christ  was  glorified,  this  grace  was  not  openly  preached 
and  published :  they  lived  in  like  faith,  and  therefore  Obtained  the 
like  good  things.  They  had  the  same  grace,  blessing  and  cove- 
nant that  we  have ;  for  there  is  one  Father  and  God  over  all. 
Thou  seest  that  Paul  here,  as  in  almost  all  other  places,  treats 
much  of  faith ;  that  we  are  not  justified  by  works,  but  by  faith 
alone.  There  is  no  good  thing  which  is  not  contained  in  this 
covenant  of  God  ;  it  gives  righteousness,  salvation,  and  peace  :.by 
faith  the  whole  inheritance  of  God  is  at  once  received.  From 
thence  good  works  come  ;  not  meritorious,  whereby  thou  mayest 
seek  salvation,  but  which  with  a  mind  already  possessing  right- 
eousness, thou  must  do  with  great  pleasure  to  the  profit  of  thy 
neighbours. 

Verse  2.  "  But  is  under  tutors  and  governors  until  the  time 
appointed  of  the  father."  Tutors  and  governors  are  they  which 
bring  up  the  heir,  and  so  rule  him  and  order  his  goods,  that  he 
neither  waste  his  inheritance  by  riotous  living,  nor  his  goods  perish 
or  be  otherwise  consumed.  They  permit  him  not  to  use  his  goods 
at  his  own  will  or  pleasure,  but  suffer  him  to  enjoy  them  as  they 
shall  hi  needful  and  profitable  to  him.  They  keep  him  at  home, 
and  irstruct  him  whereby  he  may  long  and  comfortably  enjoy 
his  inheritance :  but  as  soon  as  he  arrives  to  the  years  of  discre- 
tion and  judgment,  it  cannot  but  be  grievous  to  him  to  live  in 
subjection  to  the  commands  and  will  of  another. 

In  the  same  manner  stands  the  case  of  the  children  of  God, 
■which  are  brought  up  and  instructed  under  the  law,  as  under  a 
master,  in  the  liberty  of  sons.  The  law  profits  them  in  this,  that 
by  i\e  fear  of  it,  and  the  punishment  which  it  threatens,  they  are 
drivsn  from  sin,  at  least  from  the  outward  work :  by  it  they  are 
brought  to  a  knowledge  of  themselves,  and  that  they  do  no  good 
at  all  with  a  willing  and  ready  mind  as  becomes  sons ;  whereby 
they  may  easily  see  what  is  the  root  of  this  evil,  and  what  is  es- 
pecially needful  unto  salvation ;  to  wit,  a  new  and  living  spirit  to 
that  which  is  good :  which  neither  the  law  nor  the  works  of  the 
law  is  able  to  give ;  yea,  the  more  they  apply  themselves  to  it, 
the  more  unwilling  they  find  thenftelves  to  work  those  things 
which  are  good. 

Here  they  learn  that  they  do  not  satisfy  the  law,  although  out- 
wardly they  live  according  to  its  precepts.  They  pretend  to 
obey  it  in  works,  although  in  mind  they  hate  it ;  they  pretend 
themselves  righteous,  but  they  remain  sinners.  These  are  like 
unto  those  of  Cain's  progeny,  and  hypocrites ;  whose  hands  are 

641 


92  LUTHER'S  SERMONS. 

compelled  to  do  good,  but  their  hearts  consent  unto  sin  and  are 
subject  thereto.  To  know  this  concerning  one's  self  is  not  the 
lowest  degree  toward  salvation.  Paul  calls  such  constrained 
works,  the  works  of  the  law  ;  for  they  flow  not  from  a  ready  and 
willing  heart ;  howbeit  the  law  does  not  require  works  alone,  but 
the  heart  itself;  wherefore  it  is  said  in  the  first  Psalm  of  the 
blessed  mart,  "  But  his  delight  is  in  the  law  of  the  Lord :  and  in 
his  law  doth  he  meditate  day  and  night."  Such  a  mind  the  law 
requires,  but  it  gives  it  not ;  neither  can  it  of  its  own  natui^e : 
whereby  it  comes  to  pass,  that  while  the  law  continues  to  exact 
it  of  a  man,  and  condemns  him  as  long  as  he  hath  not  such  a 
mind,  as  being  disobedient  to  God  he  is  in  anguish  on  every  side : 
his  conscience  being  grievously  terrified. 

Then  indeed  is  he  most  ready  to  receive  the  grace  of  God ; 
this  being  the  time  appointed  by  the  Father  when  his  servitude 
shall  end,  and  he  enter  into  the  liberty  of  the  sons  of  God.  For, 
being  thus  in  distress  and  terrified,  seeing  that  by  no  other  means 
he  can  avoid  the  condemnation  of  the  law,  he  prays  to  the  Father 
for  grace ;  he  acknowledges  his  frailty,  he  confesses  his  sin,  he 
ceases  to  trust  in  works,  and  humbles  himself,  perceiving  that 
between  him  and  a  manifest  sinner,  there  is  no  difference  at  all 
except  of  works;  that  he  hath  a  wicked  heart  even  as  every  other 
sinner  hath.  The  condition  of  man's  nature  is  such,  that  it  is 
able  to  give  to  the  law,  works  only,  and  not  the  heart;  an  onequal 
division,  truly,  to  dedicate  the  heart,  which  incomparably  excels 
all  other  things,  to  sin,  and  the  hand  to  the  law ;  which  is  offer- 
ing chaflf  to  the  law,  and  the  wheat  to  sin ;  the  shell  to  God,  and 
the  kernel  to  Satan.  Whose  ungodliness  if  one  reprove,  they 
become  enraged,  and  would  even  take  the  life  of  innocent  ./^ie/, 
and  persecute  all  those  that  follow  the  truth. 

Those  that  trust  in  works,  seem  to  defend  them  to  obtain 
righteousness;  they  promise  to  themselves  a  great  reward  for 
this,  by  persecuting  heretics  and  blasphemers,  as  they  say,  v^hich 
seduce  with  error  and  entice  many  from  good  works.  But  ^ose 
that  God  hath  chosen,  learn  by  the  law  how  unwilling  the  heart 
is  to  conform  to  the  works  of  the  law ;  they  fall  from  their  arro- 
gancy,  and  are  by  this  knowledge  of  themselves  brought  to  see 
their  own  unworthiness.  Hereby  they  receive  that  covenant  of 
the  eternal  blessing  and  the  Holy  Ghost,  which  renews  the  heart ; 
whereby  they  are  delighted  with  the  law,  and  hate  sin ;  and  are 
willing  and  ready  to  do  thoie  things  which  are  good.  This  is 
the  time  appointed  by  the  Father,  when  the  heir  must  no  longer 
remain  a  servant,  but  a  son ;  being  led  by  a  free  spirit,  he  is  no 
more  kept  in  subjection  under  tutors  and  governors  after  the 
manner  of  a  servant;  which  is  even  that  which  Paul  teaches  inj 
the  following : 

Verse  3.  "  Even  so  we,  when  we  were  children,  were  in  bon 

642 


LUTHER'S  SERMONS.  93 

dage  under  the  elements  of  the  world."  By  the  word  elements, 
thou  mayest  here  understand  the  first  principles  or  law  written; 
which  is,  as  it  were,  the  first  exercises  and  instructions  of  holy 
learning;  as  it  is  said  in  Heb.  v.  "As  concerning  the  time  ye 
ought  to  be  teachers,  ye  have  need  that  one  teach  you  again 
which  be  the  first  principles  of  the  oracles  of  God."  And  Col.  ii. 
"  Beware  lest  any  man  spoil  you  through  philosophy  and  vain 
deceit,  after  the  tradition  of  men,  after  the  rudiments  of  the 
world."  Again,  Gal.  iv.  "How  turn  ye  again  to  the  weak  and 
beggarly  elements,  whereunto  ye  desire  again  to  be  in  bondage." 

Here  Paul  calls  the  law,  rudiments ;  because  it  is  not  able  to 
perform  that  righteousness  which  it  requires.  For  whereas  it 
earnestly  requires  a  heart  and  mind  given  to  godliness,  nature  is 
not  able  to  satisfy  it;  herein  it  makes  a  man  feel  his  poverty, 
and  acknowledge  his  infirmity :  it  requires  that  of  him  by  right, 
which  he  has  not,  neither  is  able  to  have.  "  The  letter  killeth, 
but  the  spirit  giveth  life."  2  Cor.  iii.  Paul  calls  them  the  rudi- 
ments of  the  world,  which,  not  being  renewed  by  the  spirit,  only 
perform  worldly  things ;  to  wit,  in  places,  times,  apparel,  persons, 
vessels,  and  such  like.  But  faith  rests  not  in  worldly  things, 
but  in  the  grace,  word,  and  mercy  of  God  ;  counting  alike,  days, 
meats,  persons,  apparel,  and  all  things  of  this  world. 

None  of  these  by  themselves  either  help  or  hinder  godliness  or 
salvation.  With  those  of  Cain's  progeny,  faith  neither  agrees  in 
name  or  any  thing  else :  one  of  them  eats  flesh,  another  abstains 
from  it ;  one  wears  black  apparel,  another  white ;  one  keeps  this 
day  holy,  and  another  that :  every  one  has  his  rudiments,  under 
which  he  is  in  bondao;e :  all  of  them  are  addicted  to  the  thinors 
of  the  world,  which  are  frail  and  perishable.  Against  these 
Paul  speaks.  Col.  ii.  "  Wherefore,  if  ye  be  dead  with  Christ  from 
the  rudiments  of  the  world,  why,  as  though  living  in  the  world, 
are  ye  subject  to  ordinances :  touch  not,  taste  not,  handle  not, 
which  all  are  to  perish  with  the  using,  after  the  commandments 
and  doctrines  of  men.  Which  things  have  indeed  a  show  of 
wisdom  in  will-worship  and  humility,  and  neglecting  of  the  body; 
not  in  any  honour  to  the  satisfying  of  the  flesh." 

By  this  and  other  places  above  mentioned,  it  is  evident  that 
monasteries  and  colleges,  whereby  we  measure  the  state  of  spirit- 
ual men  as  we  call  them,  plainly  disagree  with  the  gospel  and 
christian  liberty:  and  therefore  it  is  much  more  dangerous  to  live 
in  this  kind  of  life,  than  among  the  most  profane  men.  All  their 
works  are  nothing  but  rudiments  and  ordinances  of  the  world ; 
neither  are  they  christians  but  in  name,  wherefore  all  their  life  and 
holiness  are  sinful  and  most  detestable  hypocrisy.  The  fair  show 
of  feigned  holiness  which  is  in  those  ordinances,  does  in  a  mar- 
vellous and  secret  manner,  withdraw  from  faith,  more  than  those 
manifest  and  gross  sins  of  which  open  sinners  are  guilty.    Now 

643 


94  LUTHER'S  SERMONS. 

this  false  and  servile  opinion,  faith  alone  takes  away,  and  teaches 
us  to  trust  in,  and  rest  upon,  the  grace  of  God,  whereby  is  given 
freely  tiiat  which  is  needful  to  work  all  things. 

Verse  4.  "But  when  the  fuhiess  of  the  time  was  come,  God  sent 
forth  his  Son,  made  of  a  woman,  made  under  the  law ;  Verse  5. 
To  redeem  them  that  were  under  the  law,  that  we  might  receive 
the  adoption  of  sons."  After  Paul  had  taught  us  that  righteous- 
ness and  faith  cannot  come  to  us  by  the  law,  neither  can  we  de- 
serve it  by  nature,  he  shows  us  by  whom  we  may  obtain  it ;  and 
who  is  the  author  of  our  justification.  The  apostle  saith,  "When 
the  fulness  of  the  time  was  come ;"  here  Paul  speaks  of  the  time 
which  was  appointed  by  the  Father  to  the  son,  wherein  he  should 
live  under  tutors,  &c.  This  time  being  come  to  the  Jews,  and 
ended,  Christ  came  in  the  flesh ;  so  it  is  daily  fulfilled  to  others, 
when  they  come  to  the  knowledge  of  Christ,  and  change  the  ser- 
vitude of  the  law  for  the  faith  of  sons.  Christ  for  this  cause 
came  unto  us,  that  believing  in  him,  we  may  be  restored  to  true 
liberty;  by  which  faith,  they  of  ancient  times  also  obtained  the 
liberty  of  the  spirit. 

As  soon  as  thou  believest  in  Christ,  he  comes  to  thee,  a  deliver- 
er and  Saviour;  and  now  the  time  of  bondage  is  ended;  as  the 
apostle  saith,  the  fulness  thereof  is  come.  This  surely  is  very 
copious,  and  contains  divers  things  most  worthy  of  notice;  so 
that  I  greatly  fear  it  will  not  be  handled  by  us  according  to  the 
importance  of  the  subject.  It  teaches  that  it  is  not  sufficient  to 
believe  that  Christ  has  come,  but  we  must  believe  also  that  he 
was  sent  from  God,  that  he  is  the  Son  of  God,  and  also  very  man ; 
that  he  was  born  of  a  virgin,  who  hath  alone  fulfilled  the  law, 
and  that  not  for  himself,  but  for  us ;  that  is,  for  our  salvation. 

Let  us  weigh  and  consider  these  things  in  order;  First,  it  is 
sufficiently  taught  in  the  gospel  of  John,  that  Christ  is  the  Son  of 
God;  which  he  that  believeih  not,  is  in  a  most  miserable  state; 
as  Christ  himself  says,  John  viii.  "Except  ye  believe  that  I  am 
he,  ye  shall  die  in  your  sins;"  and  John  i.  "In  him  was  life,  and 
the  life  was  the  light  of  men !"  It  is  not  the  will  of  God  that  we 
should  believe  or  put  our  trust  in  any  other  thing,  neither  doth 
this  honour  belong  to  any  other;  we  must  believe  that  he  is  the 
very  truth,  and  that  without  him  we  can  neither  live  nor  obtain 
salvation.  The  apostle  saith,  "God  sent  forth  his  Son;"  it  is 
thereby  manifest  that  he  existed,  before  he  was  made  man.  If 
he  be  the  Son,  he  is  more  than  a  man  or  an  angel ;  and  as  they 
are  the  highest,  surely  he  must  be  the  true  God.  Again,  seeing 
that  he  is  sent  of  God,  and  is  his  Son,  he  must  uQeds  be  another 
person ;  so  the  apostle  teaches  here,  the  Father  and  the  Son  are 
one  God,  and  two  persons.  Of  the  Holy  Ghost  we  shall  speak 
hereafter. 

The  second  thing  which  ought  here  to  be  considered  is,  that 

644 


^  •  LUTHER'S  SERMONS.  95 

Christ  is  very  man,  and  the  son  of  man.  Thus  Paul  teaches 
when  he  saith,  "  made  of  a  woman ;"  for  surely,  that  which  is 
made  or  born  of  a  woman,  is  man ;  thus  it  is  necessary  that  we 
beheve  as  the  Lord  himself  declares ;  John  vi.  "  Except  ye  eat 
the  flesh  of  the  Son  of  man,  and  drink  his  blood,  ye  have  no  life 
in  you  ;"  but  to  eat  his  flesh  and  drink  his  blood,  is  nothing  else 
than  to  believe  that  Christ  took  these  upon  him,  and  did  also 
yield  them  up  to  death  for  our  sake.  This  is  that  covenant 
which  was  promised  to  Abraham ;  "  In  thy  seed  shall  all  the 
nations  of  the  earth  be  blessed."  Gen.  xxii.  Christ  is  this  seed, 
and  therefore  this  true  son  of  Abraham's  flesh  and  blood.  Hereby, 
it  appears  that  those  prevail  nothing,  who  make  a  way  unto 
themselves,  to  come  to  God  by  their  own  works  and  godliness ; 
and,  neglecting  Christ,  strive  to  come  directly  to  God,  as  do  the 
Turks  and  Jews.  But  Christ  alone  is  the  mediator  and  blessed 
seed,  by  whom  thou  must  receive  blessings,  otherwise  thou  shalt 
continue  for  ever  in  malediction. 

Christ  himself  saith,  John  vi.  "  No  man  cometh  to  the  Father 
but  by  me."  The  nature  of  God  is  higher  than  that  which  we 
are  able  to  attain  unto  ;  wherefore  he  hath  humbled  himself,  and 
taken  upon  him  that  nature  which  is  best  known,  and  most  familiar 
to  us :  to  wit,  even  our  own.  Here  he  looks  for  us,  here  he  will 
receive  us;  he  that  will  seek  him  here  shall  find  him;  he  that 
asks  shall  be  heard ;  here  is  the  throne  of  grace  and  true  mercy- 
seat,  from  which  none  are  driven  that  with  true  faith  resort  to  it. 
They  who  neglect  him,  as  though  he  were  made  man  for  nought, 
and  in  the  meantime  pray  to  God  without  a  mediator,  shall  pray, 
but  none  shall  help  them ;  they  shall  cry,  but  none  shall  hear 
them. 

The  third  thing  which  is  here  set  forth  for  us  to  believe  is,  that 
Mary  the  mother  of  Jesus  was  a  virgin.  This  Paul  affirms, 
when  he  says  that  he  was  made  of  a  woman,  and  not  of  a  man. 
The  covenant  of  God  promised  to  Abraham  required  these  two 
things ;  that  Christ  should  be  the  true  son  of  Abraham,  that  is, 
his  seed,  flesh,  and  blood;  and  that  he  should  also  be  born  free  from 
sin.  Thus  it  was  brought  to  pass,  that  he  should  of  Mary,  being 
very  woman,  and  the  daughter  of  Abraham,  be  born  very  man, 
and  the  right  offspring  of  Abraham;  and  that  he  should  also  be 
born  without  the  commixion  of  man ;  a  virgin  having  conceived 
by  means  of  the  Holy  Ghost,  it  came  to  pass,  that  Christ  became 
the  true  seed  of  Abraham,  and  yet  free  from  all  contagion  of 
Adam ;  and  is  also  the  author  of  eternal  blessing  to  them  that 
believe.  : 

The  fourth  thing  to  be  considered  in  this  place  is,  that  Christ  . 
hath  satisfied  the  law  for  us;  which  he  witnesseth  of  himself. 
Mat.  V.  "  I  am  not  come  to  destroy  the  law,  but  to  fulfil  it." 
This  also  the  condition  of  the  covenant  requires ;  for  if  bv  this 

645 


96  LUTHER'S  SERMONS.  •         . 

seed  of  Abraham  all  men  must  be  delivered  from  the  curse,  it  is 
necessary  that  by  it  the  law  be  fulfilled.  Men  are  by  nature  the 
children  of  wrath,  and  subject  to  the  curse,  it  must  needs  be 
accursed,  whatsoever  they  do ;  for  it  is  before  proved  at  large, 
that  he  which  is  evil,  can  work  nothing  that  is  good;  likewise, 
that  we  can  do  nothing  that  God  will  approve,  unless  we  ourselves 
be  approved  of  him  before. 

The  law  requires  the  heart,  which  cannot  be  performed  by  them 
that  are  not  as  yet  regenerated  by  the  spirit;  therefore  it  must 
needs  be  that  all  the  sons  of  Adam  are  guilty  of  transgressing  the 
law ;  and  unless  Christ  perform  that  which  the  law  requires  of 
them,  they  must  perish  by  the  curse  thereof  When  Christ  went 
about  to  show  that  the  law  required  the  heart,  and  to  condemn 
the  works  which  proceeded  not  from  a  heart  that  is  godly  and 
consenting  to  the  law,  he  was  accused  of  the  Pharisees,  of  hav- 
ing come  to  destroy  the  law.  In  order  to  take  away  this  false 
opinion,  he  said,  "  Think  not  that  I  am  come  to  destroy  the  law, 
for  I  am  not  come  to  destroy,  but  to  fulfil:"  yea,  and  I  will  give 
a  spirit  unto  them  that  are  mine,  which  shall  justify  their  hearts 
by  faith,  and  incline  them  to  truly  good  works. 

The  same  is  usual  with  Paul  also ;  who,  when  he  had  rejected 
the  works  of  the  law,  and  extolled  faith,  answering  such  an  ob- 
jection, saith,  Rom.  iii.  "  Do  we  then  make  the  law  of  no  effect? 
God  forbid:  yea,  we  establish  the  law:"  for  we  teach  that  the 
fulfilling  of  the  law  is  by  Christ.  The  like  objections  are  fre- 
quently made  to  us,  as  though  we  foi^bid  good  works,  when  we 
disallow  of  monasteries  and  their  works,  and  teach  that  they  must 
first  by  faith  become  good  and  approved  of  God ;  whereby  they 
may  afterwards  do  truly  good  works,  by  which  their  flesh  may 
be  chastised,  and  their  neighbours  benefited. 

As  the  law  stays  us  with  threatenings  and  promises,  we  often- 
times abstain  from  evil,  and  do  those  things  that  are  good ;  how- 
beit,  we  do  them  not  for  the  love  of  goodness  and  hatred  of  evil, 
but  for  fear  of  punishment,  and  in  anticipation  of  reward :  where- 
fore being  left  to  ourselves,  we  are  servants  of  the  law ;  neither 
do  we  hear  it  any  otherwise  than  servants  do  their  hard  and 
cruel  master.  But  those  that  are  not  under  the  law,  that  is,  are 
not  against  their  wills  in  subjection  to  it,  do  good  works  and  ab- 
stain from  evil,  being  neither  terrified  by  the  threatenings,  nor 
allured  with  the  promises  thereof;  they  voluntarily  bear  a  love  to 
honesty,  and  hale  that  which  is  dishonest;  being  from  their  hearts 
delighted  with  the  law  of  God,  they  desire  to  live  no  otherwise 
than  the  law  commands. 

Those  that  are  such,  are  sons ;  whom,  not  nature,  but  that 
blessed  seed  of  Abraham,  that  is,  Christ,  could  make  such ;  renew- 
ing by  his  grace  and  spirit  the  hearts  of  them  that  believe  in  him  : 
wherefore  not  to  be  under  the  law,  is  not  to  be  free  from  it,  that 

646 


LUTHER'S  SERMONS.  97 

they  may  do  those  things  that  are  contrary  to  it,  but  it  is  so  to  do 
good  and  abstain  from  evil,  not  through  compulsion,  but  by  free 
love  and  with  pleasure,  even  as  if  the  law  did  not  command  them. 
This  is  the  true  liberty  of  a  christian,  and  the  deliverance  of  him 
from  the  law;  whereof  Paul  speaks,  1  Tim.  i.  "The  law  is  not 
made  for  a  righteous  man,"  &c.  which  is  as  much  as  if  he  had 
said,  a  righteous  man  of  his  own  accord  doth  good,  and  abstains 
from  evil,  having  no  regard  either  to  rewards  or  punishments;  and 
Rom.  vi.  "  Ye  are  not  under  the  law  but  under  grace;"  that  is,  ye 
are  sons,  not  servants ;  and  also  Rom.  viii.  "  For  ye  have  not  re- 
ceived the  spirit  of  bondage  again  to  fear;  but  ye  have  received 
the  spirit  of  adoption." 

The  fifth  thing  that  Paul  here  commands  for  us  to  believe,  is, 
that  Christ  for  our  sake  was  made  under  the  law,  that  he  might 
deliver  us  from  the  bondage  of  it ;  and  of  unwilling  servants,  make 
us  free  sons.  Paul  saith,  speaking  of  Christ,  "  He  was  made  un- 
der the  law,  that  he  might  redeem  them  which  were  under  the 
law;"  that  is,  might  deliver  them  from  the  law.  He  delivers  them 
from  it,  not  by  abolishing  it,  but  by  fulfilling  it;  giving  a  free  spi- 
rit which  shall  do  all  things  willingly  without  any  respect  to  its 
promises  or  threatenings.  This  was  the  condition  of  Adam  and 
Eve  before  they  had  sinned.  But  by  what  means  is  this  spirit 
given  and  liberty  obtained  ?  no  otherwise  than  by  faith ;  for  he  that 
truly  believes  that  Christ  came  for  this  cause,  that  he  might  de- 
liver us  from  the  law,  and  that  he  hath  already  delivered  him,  he, 
I  say,  hath  indeed  received  the  spirit  of  liberty,  and  doth  verily 
obtain  that  which  he  believeth ;  for  both  faith  and  the  spirit  come 
together. 

When  the  angel  went  into  the  prison  to  deliver  Peter,  both  of 
them  were  in  the  prison  together ;  Peter  was  there,  being  cast  in 
by  Herod,  not  of  his  own  accord ;  but  the  angel  went  in  of  his 
own  accord ;  wherefore  it  was  free  for  him  to  go  forth  whenever 
he  pleased :  he  was  there  for  Peter's  sake,  and  not  for  his  own : 
whom  when  Peter  heard  and  followed,  it  was  free  for  him  also 
to  go  forth  out  of  the  prison.  The  prison  here  represents  the  law ; 
Peter  our  conscience ;  and  the  angel  Christ.  Christ  being  absent, 
our  conscience  is  held  captive  by  the  law ;  being  unwilling  of 
itself,  it  is  moved  unto  good  things  by  the  threatenings  and  prom- 
ises thereof.  The  keepers  of  the  prison  are  the  teachers  which 
declare  the  force  of  the  law  to  us.  So  we,  being  bound  in  the 
prison  of  the  law,  Christ  comes  to  us  and  makes  himself  subject 
to  the  law,  and  does  the  works  of  the  law  with  his  own  accord ; 
yea,  and  doth  them  for  our  sake,  that  he  may  join  us  unto  him. 

If  now  w^e  cleave  to  him,  and  follow  him,  we  go  forth ;  but 

this  cleaving  to,  and  following  him,  is  nothing  else  than  to  believe 

in  him,  and  not  to  doubt  that  he  became  man,  and  was  made  sub- 

iect  to  the  law  for  our  salvation ;  whereby  he  makes  us  ready  and 

13  I  64T 


9a;  LUTHER'S  SERMONS. 

willing  to  do  with  pleasure  all  things  that  the  law  requires.  The 
greater  our  faith  is,  the  more  ready  and  willing  our  nainds  are  to 
do  those  things  that  God  commands:  this  is  the  true  deliverance 
from  the  law,  and  from  the  condemnation  of  sin  and  death.  By- 
faith  we  must  pass  from  sin  and  death,  to  righteousness  and  life. 
Unless  we  understand  the  nature  of  fahh,  we  shall  be  but  little 
benefited  by  the  writings  of  Paul. 

Verse  0.  "  And  because  ye  are  sons,  God  hath  sent  forth  the 
spirit  of  his  son  into  your  hearts,  crying,  Abba,  Father."  Here 
we  see  plainly  that  the  Holy  Ghost  cometh  to  the  saints,  not  by 
works,  but  by  faith  alone.  Sons  believe,  while  servants  only 
work;  sons  are  free  from  the  law,  servants  are  held  under  the 
law ;  as  appears  by  those  things  that  have  been  before  spoken. 
But  how  comes  it  to  pass  that  he  saith,  "  because  ye  are  sons, 
God  hath  sent  forth  the  si)iiit,"  &c.  seeing  it  is  before  said,  that 
by  the  coming  of  the  spirit  we  are  changed  from  servants  to 
sons:  but  here,  as  though  we  could  be  sons  before  the  coming 
of  the  spirit,  he  saith,  "  because  ye  are  sons,"  &c.  To  this  ques- 
tion we  must  answer,  that  Paul  speaks  here  in  the  same  manner 
that  he  did  before ;  that  is,  before  the  fulness  of  the  time  came, 
we  were  in  bondage  under  the  rudiments  of  the  world :  alh  that 
shall  become  sons,  are  counted  in  the  place  of  sons  with  God : 
therefore  he  saith  rightly,  "  because  ye  are  sons ;"  that  is,  because 
the  state  of  sons  is  appointed  to  you  from  everlasting,  "  God  hath 
sent  forth  the  spirit  of  his  son ;"  to  wit,  that  he  might  finish  it  in 
you,  and  make  you  such  as  he  hath  long  since  of  his  goodness 
determined  that  he  would  make  you. 

Now  if  the  Father  give  unto  us  his  spirit,  he  will  make  us  his 
true  sons  and  heirs,  that  we  may  with  confidence  cry  with  Christ, 
Abba,  Father ;  being  his  brethren  and  fellow  heirs.  The  appstle 
has  well  set  forth  the  goodness  of  God  which  makes  us  partakers 
with  Christ,  and  causes  us  to  have  all  things  common  with  him, 
so  that  we  live  and  are  led  by  the  same  spirit.  These  words  of 
the  apostle  show  that  the  Holy  Ghost  proceeds  from  Christ,  as 
he  calls  him  his  spirit.  God  hath  sent  forth  the  spirit  of  his  son, 
that  is,  of  Christ ;  for  he  is  the  spirit  of  God,  and  comes  from 
God  to  us,  and  not  ours;  unless  one  will  say  after  this  manner, 
"  my  holy  spirit,"  as  we  say,  "  my  God,"  "my  Lord,"  &c.  As 
he  is  said  to  be  the  holy  spirit  of  Christ,  it  proves  him  to  be  God 
of  whom  that  spirit  is  sent,  therefore  it  is  counted  his  spirit. 

Christians  may  perceive  by  this,  whether  they  have  in  them- 
selves the  Holy  Ghost:  to  wit,  the  spirit  of  sons;  whether  they 
hear  his  voice  in  their  hearts:  for  Paul  saith,  he  crieth  in  the 
hearts  which  he  possesseth,  Abba,  Father;  he  saith  also,  Rom.  viii. 
"  We  have  received  the  spirit  of  adoption,  whereby  we  cry 
Abba,  Father."  Thou  hearest  this  voice  when  thou  findest  so 
much  failh  in  thvself,  that  thou  dost  assuredly  without  doubtinar 

648 


LUTHER'S  SERMONS.  •  99 

presume  that  not  only  thy  sins  are  forgiven  thee,  but-  also  that 
thou  art  the  beloved  son  of  God  ;  which  being  certain  of  eternal 
salvation,  durst  both  call  him  Father,  and  be  delighted  in  him 
with  a  joyful  and  confident  heart.  To  doubt  these  things,  brings 
a  reproach  upon  the  death  of  Christ,  as  though  he  had  not  obtained 
all  things  for  us. 

It  may  be  that  thou  shalt  be  so  tempted,  as  to  fear  and  doubt,  and 
think  plainly  that  God  is  not  a  favourable  Father,  but  a  wrathful 
revenger  of  sins :  as  it  happened  widi  Job  and  many  other  saints : 
but  in  such  a  conflict,  this  trust  and  confidence  that  thou  art  a 
son,  ought  to  prevail  and  overcome.  It  is  said,  Rom.  viii.  "  The 
spirit  itself  maketh  intercession  for  us  with  groanings  which  can- 
not be  uttered ;  and  that  he  beareth  witness  with  our  spirit,  that 
we  are  the  children  of  God."  How  can  it  therefore  be  that  our 
hearts  should  not  hear  this  cry  and  testimony  of  the  spirit?  But 
if  thou  dost  not  feel  this  cry,  take  heed  that  thou  be  not  slothful 
and  secure ;  pray  constantly,  for  thou  art  in  an  evil  state. 

Cain  saith.  Gen.  iv.  "  My  punishment  is  greater  than  I  can 
bear.  Behold,  thou  hast  driven  me  out  this  day  from  the  face  of 
the  earth;  and  from  thy  face  shall  I  be  hid;  and  it  shall  come  to 
pass,  that  every  one  that  findeth  me  shall  slay  me."  This  is  a 
dreadful  and  terrible  cry,  which  is  heard  from  all  Cain's  progeny; 
all  such  as  trust  to  themselves  and  their  own  works;  who  put  not 
their  trust  in  the  Son  of  God,  neither  consider  that  he  was  sent  from 
the  Father,  made  of  a  woman  under  the  law ;  much  less  that  all 
these  things  were  done  for  their  salvation.  And  while  their  un- 
godliness is  not  herewith  content,  they  begin  to  persecute  even 
the  sons  of  God;  and  grow  so  cruel,  that  after  the  example  of 
their  father  Cain,  they  cannot  rest  until  they  slay  their  righteous 
brother  Abel:  wherefore  the  blood  of  Christ  continually  cries  out 
against  them  nothing  but  punishment  and  vengeance  ;  but  for  the 
heirs  of  salvation,  it  cries  by  the  spirit  of  Christ  for  nothing  but 
grace  and  reconciliation. 

The  apostle  here  uses  a  Syrian  and  Greek  word  ;  saying,  Abba, 
Pater.  This  word  Abba,  in  the  Syrian  tongue,  signifies  a  father; 
by  which  name  the  chief  of  monasteries  are  still  called ;  and  by 
the  same  name,  Heremites  in  time  past,  being  holy  men,  called 
their  presidents :  at  last  by  use,  it  was  also  made  a  Latin  word. 
Therefore  that  which  Paul  saith,  is  as  much  as,  Father,  Father ; 
or  if  thou  hadst  rather,  "  my  Father." 

Verse  7.  "Wherefore  thou  art  no  more  a  servant,  but  a  son, 
and  if  a  son,  then  an  heir  of  God  through  Christ."  He  saith,  that 
after  the  coming  of  the  spirit,  after  the  knowledge  of  Christ,  "  thou 
art  not  a  servant."  A  son  is  free  and  willing,  a  servant  is  com- 
pelled and  unwilling:  a  son  liveth  and  resteth  in  faith,  a  servant 
in  works.     Therefore  it  appears  that  we  cannot  obtain  salvation 

649 


100  LUTHER'S  SERMONS. 

of  God  by  works ;  but  before  thou  workest  that  which  is  accept- 
able to  him,  it  is  necessary  that  thou  receive  salvation;  then 
good  works  will  freely  flow,  to  the  honour  of  thy  heavenly  Father, 
and  to  the  profit  of  thy  neighbours ;  without  any  fear  of  punish- 
ment, or  looking  for  reward. 

If  this  inheritance  of  the  Father  be  thine  by  faith,  surely  thou 
art  rich  in  all  things,  before  thou  hast  wrought  any  thing.  It  is 
said,  1  Peter  i.  Your  salvation  is  prepared  and  reserved  in  heaven, 
to  be  showed  in  the  last  time ;  wherefore,  the  works  of  a  Christian 
ought  to  have  no  regard  to  merit,  which  is  the  manner  of  ser- 
vants, but  only  for  the  use  and  benefit  of  our  neighbours,  whereby 
we  may  truly  live  to  the  glory  of  God.  Lest  that  any  think  that  so 
great  an  inheritance  cometh  to  us  without  cost,  (although  it  be 
given  to  us  without  ow^  cost  or  merit,)  yet  it  cost  Christ  a  dear 
price;  who,  that  he  might  purchase  it  for  us,  was  made  under 
the  law,  and  satisfied  it  for  us,  both  by  life  and  also  by  death. 

Those  benefits  which  from  love  we  bestow  upon  our  neighbour, 
come  to  him  freely,  without  any  charges  or  labour  of  his ;  not- 
withstanding they  cost  us  something;  even  as  Christ  hath  be- 
stowed those  things  which  are  his  upon  us.  Thus  hath  Paul 
called  back  the  Galatians  from  the  teachers  of  works,  which 
preached  nothing  but  the  law,  perverting  the  Gospel  of  Christ. 
Which  things  are  very  necessary  to  be  marked  of  us  also ;  for 
the  pope,  with  his  prelates  and  monks,  hath  for  a  long  time  in- 
truded, urging  his  laws,  which  are  foolish  and  pernicious,  dis- 
agreeing in  every  respect  with  the  word  of  God ;  seducing  almost 
the  whole  world  from  the  Gospel  of  Christ,  and  plainly  extin- 
guishing the  faith  of  sons ;  as  the  scripture  hath  in  divers  places 
manifestly  prophesied  of  his  kingdom.  Wherefore,  let  every  one 
that  desires  salvation,  diligently  take  heed  of  him  and  his  fol- 
lowers, no  otherwise  than  Satan  himself. 

650 


LUTHER'S  SERMONS.  101 


SERMON  III. 

Luke  X.,from  the  23d  to  the  37th  verse,  inclusive. 

23.  And  he  turned  him  unto  his  disciples,  and  said  privately,  Blessed  are 
the  eyes  which  see  the  things  which  ye  see. 

24.  For  I  tell  you,  That  many  prophets  and  kings  have  desired  to  see  those 
things  which  ye  see,  and  have  not  seen  them ;  and  to  hear  those  things  which 
ye  hear,  and  have  not  heard  them. 

25.  And  behold,  a  certain  lawyer  stood  up,  and  tempted  him,  saying. 
Master,  what  shall  I  do  to  inherit  eternal  life  ? 

26.  He  said  unto  him,  What  is  written  in  the  law  1  how  readest  thoul 

27.  And  he  answering  said.  Thou  shall  love  the  Lord  thy  God  with  all  thy 
heart,  and  with  all  thy  soul,  and  with  all  thy  strength,  and  with  all  thy  mind  : 
and  thy  neighbour  as  thyself. 

28.  And  he  said  unto  him,  Thou  hast  answered  right:  this  do,  and  thou 
shalt  live. 

29.  But  he,  willing  to  justify  himself,  said  unto  Jesus,  And  who  is  my 
neighbour  1 

30.  And  Jesus  answering,  said,  A  certain  man  went  down  from  Jerusalem 
to  Jericho,  and  fell  among  thieves,  which  stripped  him  of  his  raiment,  and 
wounded  him,  and  departed,  leaving  him  half  dead. 

31.  And  by  chance  there  came  down  a  certain  priest  that  way;  and  when 
he  saw  him,  hp  passed  by  on  the  other  side. 

32.  And  likewise  a  Levite,  when  he  was  at  the  place,  came  and  looked  on 
him,  and  passed  by  on  the  other  side. 

33.  But  a  certain  Samaritan,  as  he  journeyed,  came  where  he  was;  and 
when  he  saw  him,  he  had  compassion  on  him. 

34.  And  went  to  him,  and  bound  up  his  wounds.,  pouring  in  oil  and  wine, 
and  set  him  on  his  own  beast,  and  brought  him  to  an  inn,  and  took  care 
of  him. 

35.  And  on  the  morrow,  when  he  departed,  he  took  out  two  pence,  and 
gave  them  to  the  host,  and  said  unto  him,  Take  care  of  him;  and  whatsoever 
thou  spendest  more,  when  1  come  again,  I  will  repay  thee. 

36.  Which  now  of  these  three,  thinkest  thou,  was  neighbour  unto  him 
that  fell  among  the  thieves? 

37.  And  he  said,  He  that  showed  mercy  unto  him.  Then  said  Jesus  unto 
him.  Go,  and  do  thou  likewise. 

I  HOPE  that  you  rightly  understand  this  gospel,  it  being  preached 
every  year ;  notwithstanding,  occasion  now  offers,  and  we  shall 
treat  of  it  again.  First,  the  evangelist  saith  that  Christ  took  his 
disciples  aside,  and  said  unto  them  secretly,  "  Blessed  are  the 
eyes  which  see  the  things  that  ye  see ;  for  I  tell  you  that  many 
prophets  and  kings  have  desired  to  see  those  things  which  ye 
see,  and  have  not  seen  them ;  and  to  hear  those  things  which  ye 
hear,  and  have  not  heard  them."  To  see  and  to  hear,  is  to  be 
understood  in  this  place,  simply  of  the  outward  seeing  and  hear- 
ing ;  to  wit,  that  they  saw  Christ  come  in  the  flesh,  heard  his 
sermons,  and  were  present  at  those  miracles  which  he  did  among 
the  Jews.     The  Jews  saw  the  same  according  to  the  flesh,  yea, 

1 2  651 


102  LUTHER'S  SERMONS. 

and  felt  them  also ;  yet  did  they  not  truly  acknowledge  him  for 
Christ,  as  the  apostles  did ;  and  especially  Peter,  who  in  the 
name  of  all  the  rest  did  confess  him,  saying,  "  Thou  art  Christ, 
the  Son  of  the  living  God."  We  grant,  indeed,  that  there  were 
some  among  the  Jews  which  acknowledged  him,  as  did  the  apos- 
tles, but  the  number  of  them  was  very  small ;  wherefore,  he  taketh 
his  apostles  severally  unto  himself 

Many  prophets  and  kings  have  seen  Christ,  howbeit,  in  the 
spirit ;  as  the  Lord  himself  saith  to  the  Jews,  of  Abraham ;  John 
viii.  "  Your  father  Abraham  rejoiced  to  see  my  day ;  and  he 
saw  it,  and  was  glad."  The  Jews  thought  that  he  had  spoken 
of  the  bodily  seeing ;  but  he  spake  of  the  spiritual  seeing,  whereby 
all  Christian  hearts  did  behold  him  before  he  was  born ;  for  if 
Abraham  saw  him,  undoubtedly  many  other  prophets  in  whom 
the  Holy  Ghost  was,  saw  him  also.  And  although  this  seeing 
saved  the  holy  fathers  and  prophets,  yet  did  they  always  with 
most  inward  and  hearty  affection  desire  to  see  Christ  in  the  flesh, 
as  is  plainly  showed  in  the  prophets;  wherefore  the  Lord  saith 
unto  his  dJBciples,  which  saw  him  both  in  the  flesh  and  in  the 
spirit,  "Blessed  are  the  eyes  which  see  those  things  which  you 
see;"  as  if  he  had  said,  now  is  the  acceptable  year  and  time  of 
grace ;  the  matter  is  so  weighty  and  precious,  that  the  eyes  are 
said  to  be  blessed  which  see  it ;  for  now  was  the  gospel  preached 
openly  and  manifestly  both  by  Christ  and  also  by  his  apostles ; 
whereupon  he  here  calleth  them  all  blessed  which  see  and  hear 
such  grace;  which  1  have  preached  much,  and  a  long  time  to 
you ;  I  would  to  God  that  you  keep  that  which  I  have  spoken 
fresh  in  memory. 

When  the  Lord  spake  these  things,  a  certain  lawyer  stood  up, 
showing  himself,  as  he  thought,  to  be  some  great  one;  who, 
tempting  the  Lord,  saith.  Master,  what  shall  I  do  to  inherit  eternal 
life?  This  lawyer  was  endued  with  wisdom,  and  not  unskilful 
in  the  scriptures,  which  even  his  answer  declares ;  yet  in  this 
place  he  is  proved  a  fool:  yea,  he  is  brought  to  shame  and  igno- 
miny; for  ('hrist  taketh  away  all  his  glorying  in  one  word; 
believing  that  he  had  observed  the  whole  law,  and  that  he  was 
chief  one  with  respect  to  others,  as  undoubtedly  he  was,  he 
thought  himself  sufficiently  worthy  by  reason  of  his  godliness 
and  learning  to  be  conversant  with  the  Lord.  But  what  doth  the 
Lord  in  this  case 7  the  following  text  declares:  "And  he  said 
unto  him,  what  is  written  in  the  law  ? 'how  readest  thou?  he 
answered  and  said,  Thou  shalt  love  the  Lord  thy  God  with  all 
thy  heart,  and  with  all  thy  soul,  and  with  all  thy  strength,  and 
Vv'ith  all  thy  mind,  and  thy  neighbour  as  thyself  Then  he  said 
unto  him,  thou  hast  answered  right;  do  this,  and  thou  shalt  live." 
Methinks  the  Lord  gave  this  good  man  a  hard  lesson  ;  he  deals 
very  plainly  with  him,  and  puts  him  to  shame  openly,  before  all. 

652 


LUTHER'S  SERMONS.  103 

He  proves  that  he   had  done  nothing ;   who,  notwithstanding, 
thought  that  he  had  done  all  things. 

If  1  had  time,  many  things  might  be  spoken  of  the  two  com- 
mandments ;  for  they  are  the  chief  and  greatest  commandments 
in  Moses;  on  which  the  whole  law  and  and  aU  the  prophets 
hang ;  as  Christ  himself  saiih  in  Matthew.  If  we  consider  the 
commandments  of  Moses,  they  have  respect  ailtogether  unto  love 
for  this  commandment,  "Thou  shalt  have  no  other  gods  before 
me ;"  we  cannot  otherwise  declare  or  interpret,  than  this,  Thou 
shalt  love  God  alone ;  so  Moses  expoundod,  where  he  saith, 
Deut.  vi.  4  and  5,  "  Hear,  O  Israel :  the  Lord  our  God  is  one 
Lord :  and  thou  shalt  love  the  Lord  thy  <5od  with  all  thine  heart, 
and  with  all  thy  soul,  and  with  all  thy  might;^  from  whence  the 
lawyer  took  his  answer.  But  the  Jews  thir.k  that  this  commandment 
extends  no  farther,  than  that  they  should  not  set  up  or  worship 
idols.  And  if  they  can  say  and  witness  that  fehey  have  one  God 
only,  and  worship  none  but  him,  they  think  they  have  observed 
this  commandment ;  after  the  same  sort  did  this  lawyer  under- 
stand it;  but  that  was  an  evil  and  wrong  understanding  thereof. 

We  must  otherwise  consider  and  understand  this  precept,  thou 
shalt  have  no  other  gods  before  me.  Thou,  it  saith,  with  all  that 
thou  art,  but  especially  it  requireth  all  thine  heart,  soul,  and 
strength.  It  speaketh  not  of  the  tongue,  not  of  the  hand,  or  the 
knees ;  but  of  the  whole  man,  whatsoever  thou  art  and  hast. 
That  no  other  god  may  be  worshipped  by  me,  it  is  necessary 
that  I  have  the  true  and  only  God  in  my  heart;  that  is,  I  must 
love  him  from  my  heart,  so  that  I  always  depend  upon  him,  trust 
in  him,  repose  my  hope  in  him,  have  my  pleasure,  love,  and  joy 
in  him,  and  daily  remember  him.  If  we  take  pleasure  in  any- 
thing, we  say,  it  doth  me  good  inwardly  at  the  heart;  and  if  any 
speak  or  laugh,  and  do  it  not  in  good  earnest,  neither  from  his 
heart,  we  are  apt  to  say,  he  speaks  or  laughs  indeed,  but  it  comes 
not  from  the  heart.  The  Jove  of  the  heart  in  the  scriptures  sig- 
nifies a  vehement  and  special  love,  which  we  ought  to  bear 
toward  God.  They  who  serve  God  with  mouth,  hands,  and 
knees  only,  are  hypocrites ;  neither  hath  God  any  care  of  them, 
for  he  will  not  have  part,  but  the  whole. 

The  Jews  outwardly  abstained  from  idolatry,  and  served  God 
alone  in  mouth,  but  their  hearts  were  far  removed  from  him ; 
being  full  of  diffidence  and  unbelief.  Outwardly,  they  seemed 
to  be  very  earnest  in  serving  God,  but  within  they  were  full  of 
idolatry;  whereupon,  the  Lord  said  unto  them.  Matt,  xxiii. 
"Woe  unto  you,  scribes  and  Pharisees,  hypocrites;  for  ye  are 
like  unto  whited  sepulchres,  which  indeed  appear  beautiful  out- 
ward, but  are  within  full  of  dead  men's  bones,  and  of  all  unclean- 
ness.  Even  so  ye  also  outwardly  appear  righteous  unto  men; 
but  within  ve  are  full  of  hvpocrisv  and  iniquity."    These   are 

653 


104  LUTHER'S  SERMONS. 

those  wicked  ones  who  glory  in  the  outward  thing,  which  go 
about  to  justify,  and  make  themselves  good  by  their  own  works, 
after  the  manner  of  this  lawyer.  Consider  how  great  the  pride 
of  this  man  was;  he  cometh  forth  as  though  he  could  not  be 
blessed,  or  rebuked  of  the  Lord.  He  thought,  yea,  it  seemed  to 
him,  that  the  Lord  would  commend  and  praise  his  life  before  the 
people.  He  thought  not  to  learn  any  thing  of  the  Lord,  but 
sought  only  his  own  commendation  ;  he  would  willingly  have  had 
Christ  set  forth  his  praise,  toward  whom  the  e3^es  of  all  were 
bent ;  and  who  was  an  admiration  to  all.  So  all  hypocrites  out- 
wardly pretend  to  excellent,  great,  and  weighty  works. 

They  say  that  they  have  respect  neither  to  glory  or  praise ; 
but  in  their  hearts  they  are  full  of  ambition,  and  wish  that  their 
holiness  were  known  to  the  whole  world.  Like  unto  this  lawyer, 
are  all  they  which  most  grievously  ofiend  against  the  first  com- 
mandment, and  think  that  God  is  to  be  loved  no  more  than  the 
sound  of  the  words,  and  that  thereby  it  is  fulfilled  ;  the  command- 
ment therefore  remains  in  their  mouth,  and  doth  as  it  were  float 
above  the  heart,  and  pierceth  it  not.  But  I  must  go  farther;  I 
must  so  love  God  that  I  can  be  content  to  forsake  all  creatures 
for  his  sake,  and  if  required  my  body  and  life.  I  must  love  him 
above  all  things,  for  he  is  jealous,  and  cannot  suffer  any  thing  to 
be  loved  above  him,  but  under  him  he  permits  us  to  love  any 
thing.  Even  as  the  husband  suffers  his  wife  to  love  her  maids, 
the  house,  household  things,  and  such  like,  howbeit  he  suffers  her 
not  to  love  any  thing  with  that  love  wherewith  she  is  bound  to 
him,  but  will  have  her  leave  all  such  things  for  his  sake.  Again, 
the  wife  requireth  the  same  of  her  husband.  In  the  same  man- 
ner, God  suffers  us  to  love  his  creatures ;  yea,  therefore  are 
they  created,  and  are  good. 

The  sun,  gold  and  silver,  and  whatsoever  by  nature  is  fair, 
procures  our  love ;  which  makes  it  dear  to  us,  neither  is  God 
offended  thereat.  But  that  I  should  cleave  to  the  creature,  and 
love  it  equally  with  him,  he  will  not  suffer;  yea,  he  will  have 
me  both  deny  and  forsake  all  these  things  when  he  requires  it  of 
me,  and  will  have  me  to  be  content,  although  I  never  see  the  sun, 
money  or  riches.  The  love  of  the  creature  must  be  far  inferior 
to  the  love  of  the  Creator.  As  he  is  the  Sovereign,  he  requires 
that  I  love  him  above  all  other  things;  if  he  will  not  sutfer  me  to 
love  any  thing  equally  with  him,  much  less  will  he  suffer  me  to 
love  any  thing  above  him.  You  see  now  what  I  think  it  is  to  love 
God  with  all  the  heart,  with  all  the  soul,  and  with  all  the  mind. 
To  love  God  with  all  the  heart,  is  to  love  him  above  all  creatures ; 
that  is,  although  creatures  are  very  amiable  and  dear  to  me,  and 
that  I  take  great  delight  in  them,  yet  must  I  so  love  them,  that  I 
contemn  and  forsake  them  when  my  Lord  requires  it  of  me. 

To  love  God  with  all  the  soul,  is  to  bestow  our  whole  life  and 

654 


LUTHER'S  SERMONS.  105 

body  at  his  pleasure ;  so  that  if  the  love  of  the  creature,  or  any 
temptation  assail  us,  or  would  overcome  us,  we  may  say,  I  had 
rather  part  with  all  these  than  forsake  my  God;  whether  he  cast 
me  off,  or  destroy  me,  or  whatsoever  through  his  permission  shall 
come  upon  me,  I  had  rather  leave  all  than  him.  Whatsoever  I 
have  and  am,  I  will  bestow,  but  him  I  will  not  forsake.  The  soul, 
in  the  scriptures,  signifies  the  life  of  the  body,  and  whatsoever  is 
done  by  the  five  senses;  as  eating,  drinking,  sleeping,  waking, 
seeing,  hearing,  smelling,  tasting,  and  whatsoever  the  soul  work- 
eth  by  the  body.  To  love  God  with  all  the  strength,  is,  for  his 
cause  to  renounce  all  the  members  and  limbs  of  the  body,  so  that 
one  will  expose  to  peril  both  flesh  and  body,  before  he  will  com- 
mit that  which  is  unjust  against  God.  To  love  God  with  all  the 
mind,  is  to  do  nothing  but  what  will  please  him. 

You  perceive  now  what  is  contained  in  this  commandment  of 
God.  Thou,  thou,  saith  he,  and  that  wholly;  not  thy  hands,  not 
thy  mouth,  not  thy  knees  alone,  but  every  part  of  thee.  They 
who  do  these  things,  as  it  is  said,  do  truly  fulfil  it :  but  no  man 
lives  on  earth  that  doth  so :  yea,  we  all  do  otherwise.  Wherefore 
the  law  doth  make  us  all  sinners ;  not  so  much  as  the  least  jot  or 
point  thereof  is  fulfilled  by  them  that  are  most  holy  in  this  w^orld. 
No  man  cleaves  with  all  his  heart  to  God,  and  leaves  all  things 
for  his  sake.  How  can  it  be  that  we  should  love  God  when  his 
will  is  not  settled  in  our  mind?  if  I  love  God,  I  cannot  but  love  his 
will  also.  If  God  send  sickness,  poverty,  shame  and  ignominy, 
it  is  his  will :  at  which  we  murmur ;  our  minds  are  carried  hither 
and  thither ;  we  bear  it  very  impatiently.  We,  like  this  pharisee 
and  lawyer,  lead  an  honest  life  outwardly;  we  worship  God,  we 
serve  him,  we  fast,  we  pray,  we  behave  ourselves  in  outward  ap- 
pearance justly  and  holy.  But  God  doth  not  require  that  of  us, 
but  that  we  should  bend  ourselves  to  do  his  will  with  pleasure  and 
love,  cheerfully  and  lovingly.  Whatsoever  the  Lord  saith  to  the 
lawyer,  he  saith  to  us  all ;  to  wit,  that  we  have  yet  done  nothing, 
but  that  all  things  remain  yet  to  be  done.  All  men  are  therefore 
guilty  of  death,  and  subject  to  Satan.  All  men  are  liars,  vain  and 
filthy,  and  to  whatsoever  they  pretend,  it  is  worth  nothing.  We 
are  wise  in  worldly  matters,  we  scrape  together  money  and  goods, 
we  speak  fairly  before  men,  and  cunningly  propound  and  set  forth 
our  case.  What  doth  God  care  for  these  things  ?  He  requires 
us  to  love  him  with  our  whole  heart,  which  no  man  living  is  able 
to  perform  of  himself;  therefore  it  is  inferred  that  we  are  all  sin- 
ners, but  especially  those  whose  life  hath  a  goodly  outward  show 
only. 

Having  discussed  the  former  part  of  the  text,  namely,  the 
preaching  of  the  law,  now  follows  the  other  part,  which  is  the 
preaching  of  the  gospel ;  which  declares  how  we  may  fulfil  t'he 
14  655 


106  LUTHER'S  SERMONS. 

law,  and  from  whence  that  fulfilling  is  taken ;  which  we  shall  learn 
of  the  Samaritan. 

What  doth  the  lawyer  after  the  Lord  had  thus  dealt  with  him  ? 
He,  says  the  evangelist,  willing  to  justify  himself,  spake  unto  the 
Lord,  and  asked  him.  Who  is  niTj  neighbour?  He  asked  not  who 
is  my  God?  as  if  he  said,  I  owe  nothing  to  God;  neither  do  I 
want  any  thing  of  him :  yea,  it  seems  to  me  that  I  do  not  owe 
any  thing  to  man ;  nevertheless  I  would  be  willing  to  know  who 
is  my  neighbour.  The  Lord  answering  him,  brings  forth  a  good 
similitude,  whereby  he  declares  that  we  are  all  neighbours  one  to 
another;  as  well  he  that  giveth  a  benefit,  as  he  that  receiveth  or 
needeth  one:  although  by  the  text  it  seems  to  appear,  that  he  only 
is  a  neighbour  who  bestows  a  benefit  upon  another.  But  the 
scripture  makes  no  difierence;  sometimes  calling  him  our  neigh- 
bour who  bestows  a  benefit,  and  sometimes  him  that  receives  it. 

By  this  similitude  the  Lord  inferreth,  Go  and  do  thou  likeicise: 
so  that  the  lawyer  had  offended  not  only  against  God,  but  also 
against  man;  and  was  destitute  of  love  both  to  God  and  his  neigh- 
bour. This  wretched  man  is  brought  into  such  a  situation  that 
he  is  found  to  be  altogether  evil,  even  from  the  head  to  the  fe«t. 
How  came  it  to  pass  that  he  being  so  skilful  in  the  scripture,  was 
not  aware  of  this  ?  He  led  a  pharisaical,  hypocritical,  and  coun- 
terfeit life,  which  had  no  regard  to  his  neighbour,  or  to  succour 
and  help  others ;  but  sought  thereby  only  glory  and  honour  before 
men,  and  thought  by  negligent  and  dissolute  living  to  get  to 
heaven.  But  ye  have  heard  very  often  that  a  christian  life  con- 
sisteth  in  this,  that  we  deal  with  iaith  and  the  heart  in  things  that 
pertain  to  God;  but  use  our  life  and  works  towards  our  neigh- 
bours. But  we  must  not  wait  until  our  neighbour  seeks  a  benefit, 
and  requires  something  of  us,  but  according  to  our  duty  must 
prevent  his  asking,  and  of  our  own  accord  offer  our  liberality  to 
him. 

We  will  now  see  what  is  contained  in  the  parable.  The  Sa- 
)naritan,  in  this  place,  is  without  doubt  our  Lord  .Tesus  Christ, 
who  hath  declared  his  lOve- toward  God  and  man.  Toward  God, 
in  descending  from  heaven,  being  made  incarnate,  and  fulfilling 
the  will  of  his  father;  toward  man,  wherein  after  baptism,  he  be- 
gan to  preach,  to  work  miracles,  to  heal  the  sick ;  neither  was 
there  any  work  that  he  did,  which  concerned  himself  only,  but 
all  were  directed  to  his  neighbours;  being  made  our  minister, 
when  notwithstanding  he  is  above  all,  and  equal  with  God.  But 
he  did  all  these  things  knowing  that  they  pleased  God,  and  that 
it  was  the  will  of  his  Father.  When  he  had  fulfilled  the  com- 
mandment, that  he  loved  God  with  all  his  heart,  he  committed  his 
life  and  whatsoever  he  had,  to  the  will  of  his  Father;  saying. 
Father,  behold  all  that  I  have  is  thine;  I  leave  for  thy  sake  the 

656 


LUTHER'S  SERMONS.  107 

glory  and  honour  which  I  have  had  among  men,  yea,  and  all 
things,  that  the  world  may  know  how  much  I  love  thee. 

This  is  that  Samaritan,  who,  without  being  desired  by  prayers, 
came  and  fulfilled  the  law  ;  he  alone  hath  fulfilled  it ;  which  praise 
none  can  take  from  him :  he  alone  hath  deserved  it,  and  to  him 
only  it  appertaineth.  He,  being  touched  with  pity,  has  compas- 
sion on  the  wounded  man,  binds  up  his  wounds,  brings  him  to  an 
Inn,  and  provides  for  him.  This  pertaineth  to  us:  the  man  which 
lieth  wounded,  beaten,  spoiled,  aixl  half  dead,  is  Adam ;  yea,  and 
we  also.  The  thieves  which  wounded  and  left  us  in  this  deplora- 
ble situation,  are  the  devils.  We  are  not  able  to  help  ourselves, 
and  should  we  be  left  in  this  situation,  we  should  die  through  an- 
guish and  distress  ;  our  wounds  wO'Uldi  become  festered  and  our 
afflictions  exceedingly  great. 

This  excellent  parable  is  set  before  us  to  show  us  what  we  are. 
and  what  is  the  strength  of  our  reason  and  free  will.  If  that 
wretched  man  had  attempted  to  help  himself,  his  case  would 
have  been  made  worse ;  he  would  have  hui't  himself,  he  would 
have  opened  his  wounds  anew  by  e.^rtion,  and  so  would  have 
fallen  into  greater  calamity.  Again,  if  he  had  been  left  lying* 
without  assistance,  his  case  would  have  been  the  same.  So  it  is 
when  we  are  left  to  ourselves ;  our  studies  and  endeavours 
amount  to  nothing.  Sundry  ways  and  divers  means  have  been 
invented  to  amend  our  lives,  and  get  to  heaven;  this  man  found 
out  this  way,  another  that;  whereby  innumerable  sorts  oi orders 
have  increased;  letters  oi indulgences, pilgrimages  to  Saints,  &c. 
which  have  always  made  the  state  of  Christianity  worse.  This 
is  the  world,  which  is  represented  by  this  wounded  man;  he  be- 
ing laden  with  sins,  fainting  under  a  heavy  burden,  and  not  able 
to  help  himself. 

But  the  Samaritan  who  had  fulfilled  the  law,  is  perfectly  sound 
and  whole ;  he  doth  more  than  either  the  Priest  or  Levite ;  he 
binds  up  his  wounds,  pours  in  oil  and  wine,  sets  him  upon  his 
own  beast,  brings  him  to  an  Inn,  makes  provision  for  him,  and 
when  he  departs,  diligently  commends  him  to  the  host,  and  leaves 
him  with  sufficient  to  pay  his  expenses ;  none  of  which  either  the 
Priest  or  Levite  did.  By  the  Priest,  is  signified  the  holy  fathers 
which  flourished  before  Moses :  the  Levite  is  a  representation  of 
the  priesthood  of  the  Old  Testament.  All  these  could  do  nothing 
by  their  works,  but  passed  by  like  unto  this  Priest  and  Levite : 
wherefore,  though  I  had  all  the  good  works  of  Noah,  Abraham, 
and  all  the  faithful  fathers,  they  would  profit  me  nothing. 

The  Priest  and  Levite  saw  the  miserable  man  lie  wounded, 
but  they  could  not  help  him ;  they  saw  him  lie  half  dead,  but 
could  not  give  him  any  remedy.  The  holy  fathers  saw  Ihen 
drowned  and  plunged  all  over  in  sin  ;  they  also  felt  the  sting  and 
anguish  thereof,  but  they  could  make  the  case  no  better.     These 

657 


108  LUTHER'S  SERMONS. 

were  the  preachers  of  the  law ;  which  shows  what  the  world  is, 
namely,  that  it  is  full  of  sin,  and  lieth  half  dead,  and  cannot  help 
itself  with  its  utmost  strength  and  reasftn.  But  Christ  is  that  true 
Samaritan,  who  is  moved  with  the  case  of  the  miserable  man; 
he  binds  up  his  wounds,  and  having  great  care  of  him,  pours  in 
oil  and  wine,  which  is  the  pure  gospel.  He  pours  in  oil  when 
grace  is  preached ;  when  it  is  said,  O  miserable  man,  this  is  thy 
increduility,  this  is  thy  condemnation ;  thus  art  thou  wounded 
and  sick  :  but  I  will  show  thee  a  remedy ;  join  thyself  to  this  Sa- 
maritan, Christ  the  Saviour;  he  will  help  and  succour  thee. 

The  nature  of  oil,  as  we  know,  is  to  make  soft  and  mollify;  so 
the  sweet  and  gentle  preaching  of  the  gospel,  makes  the  heart 
soft  and  tender  toward  God  and  our  neighbours.  Sharp  wine 
signifieth  the  cross  of  affliction,  which  forthwith  follows :  there 
is  no  cause  for  a  Christian  to  seek  the  cross,  for  it  sooner  hangs 
over  his  head  than  he  is  aware  of;  as  Paul  witnesseth,  2  Tim.  iii. 
"  All  that  will  live  godly  in  Christ  Jesus,  shall  suffer  persecution." 
This  is  the  cognizance  and  badge  of  this  King ;  and  he  that  is 
ashamed  of  it,  pertaineth  ifct  to  him.  Moreover,  the  Samaritan 
^uts  the  wounded  man  upon  his  own  beast:  this  is  the  Lord 
Jesus  Christ,  who  supports  us,  and  carries  us  upon  his  shoulders. 
There  is  scarce  a  more  amiable  and  comfortable  passage  in  the 
whole  scripture,  than  that  where  Christ  compares  himself  to  a 
shepherd,  who  carrieth  again  the  lost  sheep  upon  his  shoulders  to 
the  flock. 

The  Inn  is  the  state  of  Christianity  in  this  world,  wherein 
we  must  abide  for  a  short  time;  the  host  is  the  ministers  and 
preachers  of  the  gospel,  whose  charge  is  to  have  care  of  us. 
This,  therefore,  is  the  sum  of  the  text;  the  kingdom  of  Christ  is 
a  kingdom  of  mercy  and  grace ;  Christ  beareth  our  defects  and 
infirmities ;  he  taketh  our  sins  upon  himself,  and  bears  our  fall 
willingly ;  we  daily  lie  upon  his  neck,  neither  is  he  weary  with 
bearing  us.  It  is  the  duty  of  the  preachers  of  this  kingdom  to 
comfort  consciences,  to  handle  them  gently,  to  feed  them  with 
the  gospel,  to  bear  the  weak,  to  heal  the  sick ;  they  ought  fitly 
to  apply  the  word  according  to  the  need  of  every  one. 

This  is  the  duty  of  a  true  bishop  and  preacher,  not  to  proceed 
by  violence,  as  is  the  custom  of  some  bishops  at  the  present  day, 
which  vex,  torment,  and  cry,  he  that  will  not  willingly,  shall  be 
compelled  to  do  it.  We  must  in  no  wise  proceed  in  this  manner; 
but  a  bishop  or  preacher  ought  to  behave  himself  as  a  healer  of 
the  sick,  who  dealeth  very  tenderly  with  them,  uttering  very 
loving  words,  talking  gently,  and  bestowing  all  his  endeavours  to 
do  them  good.  A  bishop  or  minister  ought  to  consider  his  parish 
as  IP  hospital,  wherein  are  such  as  are  atBicted  with  divers  kinds 
of  disease.  If  Christ  be  thus  preached,  faith  and  love  come 
together,  which  fulfil  the  commandment  of  love. 

658 


ikUTHER'S  SERMONS.  109 

As  a  knowledge  of  the  law  and  the  gospel,  and  the  difference 
between  them,  are  very  necessary,  I  will  treat  of  them  somewhat 
more  at  large.  I  have  often  informed  you  that  ihe  whole  scrip- 
ture divideth  itself  into  two  parts:  namely,  the  law  and  the  gosr 
pel.  The  law  teaches  us  our  duty,  and  what  the  will  of  God 
requires  of  us  :  the  gospel  teaches  how  that  is  to  be  received 
which  the  law  commandeth ;  as  if  I  take  medicine,  one  thing  is 
to  tell  what  the  disease  is,  and  another  to  administer  that  which 
is  good  and  wholesome  to  remedy  it.  So  stands  the  case  here ; 
the  law  reveals  the  disease,  and  the  gospel  administers  the  medi- 
cine ;  which  is  manifest  even  by  the  text  whereof  we  have 
already  treated. 

The  lawyer  comes,  and,  being  desirous  of  eternal  life,  asketh 
what  he  must  do;  the  law  declareth  it  unto  him,  saying.  Thou 
shalt  love  the  Lord  thy  God  with  all  thy  heart,  with  all  thy  soul, 
with  all  thy  strength,  and  with  all  thy  mind,  and  thy  neighbour 
as  thyself.  He  that  reads  these  words  in  a  careless  manner,  as 
did  the  lawyer,  understandeth  them  not.  We  must  pierce  into 
the  law ;  God  must  be  loved  by  me  from  the  bottom  of  my  heart ; 
I  must  love  him  with  all  the  soul ;  that  is  from  the  depth  of  the 
soul,  so  that  I  thoroughly  feel  in  myself  that  I  love  him ;  I  must 
likewise  love  him  with  all  my  strength ;  that  is,  with  all  my 
members ;  also  with  all  my  mind ;  that  is,  with  all  my  senses, 
cogitations,  and  thoughts;  all  must  be  directed  to  God. 

I  find  in  myself  that  I  do  none  of  these  things ;  for  if  I  must 
love  God  with  all  my  heart,  soul,  strength,  and  mind,  it  is  requi- 
site that  my  eyes  show  no  angry  twinkling  or  motion,  that  my 
tongue  speak  no  angry  word,  that  my  feet,  hands,  ears,  &c.,  show 
no  sign  of  wrath ;  that  my  whole  body,  even  from  the  crown  of 
the  head  to  the  soles  of  the  feet,  and  all  things  belonging  thereto, 
walk  in  charity,  and  be,  as  it  were,  ravished  with  love  and  plea- 
sure toward  God,  and  always  worship  and  serve  him.  Who  is 
he  that  by  the  pleasure  and  love  of  virtue  is  pure  and  righteous? 
there  cannot  be  one  such  found  on  earth ;  for  we  always  find 
ourselves  more  ready  to  wrath,  envy,  worldly  pleasure,  &-c., 
than  to  meekness  and  other  virtues.  J  find  in  myself,  not  only  a 
spark,  but  even  a  fiery  furnace  of  wicked  lusts ;  for  my  heart 
and  all  my  members  are  void  of  love. 

Wherefore,  here  in  the  law,  I  see  it  as  it  were  in  a  glass,  what- 
soever is  in  me  to  be  damnable  and  cursed  ;  for  not  one  jot  of  the 
law  must  perish,  but  all  must  be  fulfilled  :  as  Christ  saith.  Matt.  v. 
18.  "  Verily  I  say  unto  you,  till  heaven  and  earth  pass,  one  jot  or 
one  tittle  shall  in  no  wise  pass  from  the  law,  till  all  be  fulfilled." 
Now  thou  findest  not  this  in  thee,  to  do  with  all  thy  soul  and 
heart,  with  cheerfulness  and  pleasure,  whatsoever  the  law  requires 
of  thee ;  therefore  thou  art  condemned  and  under  the  dominion 
of  Satan.     The  law  serves  to  teach  us  that  we  are  condemned ; 

K         659 


110  LUTHER'S  SERMON% 

for  by  it  we  find  ourselves  filled  with  wicked  desires ;  and  yet 
not  a  spark  of  them  ought  to  be  in  us;  howbeit,  our  schoolmen, 
not  marking  this,  have  taught  that  if  one  do  accordmg  to  his 
ability,  God  gives  to  him  his  grace.  They  are  blind  guides;  they 
admit  that  a  man  has  no  pleasure  or  cheerfulness  in  doing  that 
which  is  good,  and  yet  if  one  M'ork,  although  it  be  with  grief, 
difficulty,  and  slothfulness,  that  it  is  well  with  him  before  God. 
But  Christ  hath  taught  otherwise ;  that  we  should  perform  good 
works  with  pleasure  and  love,  readiness  and  facility. 

Whom  therefore  shall  we  believe,  Christ  or  the  schoolmen?  I 
leave  that  to  your  judgment.  Of  such  corrupt  and  evil  under- 
standing of  the  law,  monasteries  came  into  use;  whereby  the 
opinion  originated,  that  it  was  sufficient  to  salvation  to  live  therein 
and  followthe  orders  thereof;  although  it  may  be  done  even  with 
grief  of  mind.  But  Christ  will  have  us  to  work  with  pleasure 
and  cheerfulness ;  if  any  thing  be  done  with  burden  or  grief  of 
conscience,  it  is  sin ;  therefore  remove  quickly  from  such  works. 

The  gospel,  which  showeth  comfort  and  salvation,  declares 
how  the  law  is  to  be  fulfilled.  When  I  knovt'  by  the  law  that  I 
am  a  condemned  man,  then  I  lie  as  it  were  among  thieves,  half 
dead ;  Satan  hath  spoiled  my  soul,  and  hath  in  Adam  taken  away 
all  faith  and  righteousness,  and  left  nothing  but  bodily  life,  which 
is  also  quickly  extinguished.  Then  come  Levites  and  Priests, 
which  teach  this  and  that,  but  cannot  help,  and  so  pass  by.  But 
when  the  Samaritan,  which  is  Christ,  cometh,  he  showeth  his 
mercy  to  me,  saying,  behold  thou  oughtest  indeed  to  love  God 
with  all  thine  heart,  but  thou  doest  it  net;  now  believe  only  in 
me,  and  thou  shalt  enjoy  my  obedience  as  thine  own ;  this  alone 
will  help  me. 

He  then  carries  me  to  the  inn,  that  is,  to  the  church  of  the 

faithful;  he  then  pours  in  the  oil,  that  is,  his  grace;  that  I  may 

feel  the  need  of  his  support,  and  likewise  feel  cheerful  and  quiet. 

Afterwards,  he  poureth  in  wine  also,  that  with  its  sharpness  it 

may  abate  and  tame  the  force  of  old  Adam.     And  yet  I  am  not 

wholly  restored  to  health;  health  begins  to  improve,  but  it  is  not 

fmished.     Christ  hath  the  care  of  me,  and  by  his  grace  doth 

purify  me ;  that  from  day  to  day  I  may  become  more  chaste, 

meek,  gentle,  and  faithful ;  that  when  we  shall  come  before  God 

the  Father,  and  be  asked  whether  we  believed  in  him,  and  loved 

him,  &,c.,  this  Samaritan,  which  is  Christ  the  Lord,  who  hath  had 

compassion  on  us,  will  come  forth    and  say,  Father,  although 

they  have  not  altogether  fulfilled  thy  law,  yet  have  I  fulfilled  it; 

sufler  thou  that  to  turn  to  the  benefit  of  them  that  believe  in  me. 

Thus  it  is  needful  that  all  the  saints  lean  upon  Christ.     If  so  it 

be  that  the  Priests  and  Levites  could  not  satisfy  the  law,  how 

shall  we  with  our  works  fulfil  the  same !    O  wretched  and  mise 

rable  calamity ! 

660 


LUTHER'S  SERMONS.  1 1 1 

SERMON  IV. 

Matt.  1.  From  the  \st  to  the  16th  verse,  inclusive. 

1.  The  book  of  the  generation  of  Jesus  Christ,  the  son  of  David,  tiie  son 
of  Abraham. 

2.  Abraham  begat  Isaac;  and  Isaac  begat  Jacob;  and  Jacob  begat  Judas 
and  his  brethren ; 

3.  And  Judas  begat  Phares  and  Zara  of  Thamar ;  and  Phares  begat  Es- 
rom ;  and  Esrom  begat  Aram ; 

4.  And  Aram  begat  Aminadab;  and  Aminadab  begat  Naasson;  and  Naas- 
8on  begat  Salmon; 

5.  And  Salmon  begat  Booz  of  Rachab;  and  Booz  b^gatObed  of  Ruth;  and 
Obed  begat  Jesse ; 

6.  And  Jesse  begat  David  the  king ;  and  David  the  king  begat  Solomon  of 
her  that  had  been  the  wife  of  Urias ; 

7.  And  Solomon  begat  Roboam ;  and  Roboam  begat  Abia ;  and  Abia  begat 
Asa; 

8.  And  Asa  begat  Josaphat;  and  Josaphat  begat  Joram  ;  and  Joram  begat 
Osias ; 

9.  And  Osias  begat  Joatham ;  and  Joatham  begat  Achaz ;  and  Achaz  begat 
Ezekias; 

10.  And  Ezekias  begat  Manasses;  and  Manasses  begat  Anion;  and  Amon 
begat  Josias ; 

11.  And  Josias  begat  Jechonias  and  his  brethren,  about  the  time  they  were 
carried  away  to  Babylon  ; 

12.  And  after  they  were  brought  to  Babylon,  Jechonias  begat  Salathiel ; 
and  Salathiel  begat  Zorobabel ; 

13.  And  Zorobabel  begat  Abiud ;  and  Abiud  begat  Eliakim ;  and  Eliakim 
begat  Azor ; 

14.  And  Azor  begat  Sadoc;  and  Sadoc  begat  Achim;  and  Achim  begat 
Eliud ; 

15.  And  Eliud  begat  Eleazar;  and  Eleazar  begat  Matthan;  and  Matthan 
begat  Jacob ; 

16.  And  Jacob  begat  Joseph  the  husband  of  Mary,  of  whom  was  born  Je- 
sus, who  is  called  Christ. 

This  is  the  book  of  the  generation  of  Jesus  Christ.  The  sum 
of  this  text  is,  first,  Matthew  begins  his  book  with  a  title  or  in- 
scription by  which  the  believer  is  enticed  with  greater  pleasure 
to  hear  and  read  it :  for  he  saith  this  much  in  efiect ;  whom  the 
law  and  prophets  have  hitherto  promised  and  preached,  Jesus, 
that  is,  a  Saviour;  and  Christ,  that  is,  an  eternal  King;  that  he, 
according  to  the  promise  of  God,  should  come  forth  from  the  seed 
of  Abraham  and  David :  even  him  do  I  describe  in  this  book ;  to 
■wit,  that  he  is  now  born  and  made  man,  and  already  come  into 
the  world.  Secondly,  three  lines  or  de'grees  are  here  rehearsed ; 
in  the  first,  is  contained  the  stock  of  the  fathers;  in  the  second, 
of  the  kings;  and  in  the  third,  the  decaying  stock  of  David.  Af- 
ter the  decay  it  was  necessary  that  Christ  should  come ;  for  in 

661 


112  LUTHER'S  SERMONS. 

this  manner  we  often  witness  the  goodness  of  God ;  when  al. 
things  seem  past  hope  and  recovery,  then  comes  relief. 

We  shall  now  attend  to  the  exposition  of  the  text.  When 
Adam  our  first  father  had  fallen  by  a  notable  offence,  and  became 
guilty  of  death,  with  all  his  children,  both  in  body  and  soul,  there 
was  notwithstanding  a  promise  made  to  him,  although  obscurely, 
that  both  he  and  his  posterity  should  be  delivered :  this  promise 
is  contained  in  those  words  which  God  spake  to  the  serpent ;  Gen. 
iii.  15.  "I  will  put  enmity  between  thee  and  the  woman,  and 
between  thy  seed  and  her  seed ;  it  shall  bruise  thy  head,  and  thou 
shalt  bruise  his  heel."  Of  these  words  Adam  took  comfort,  that 
a  woman  should  come,  by  whose  fruit,  this  guile  and  subtlety  of 
the  serpent  should  be  amended,  and  himself  redeemed.  This  com- 
fort upheld  him  and  his  posterity  until  Noah.  Then  the  promise 
was  renewed  ;  when  God  made  a  covenant  with  the  sons  of  Noah, 
and  set  a  rainbow  for  a  sign  of  the  covenant,  whereby  man  might 
conceive  a  trust  and  confidence,  that  God  is  yet  favourable  unto 
them,  and  doth  not  purpose  their  destruction :  whereby  man  was 
again  upheld  and  comforted  until  Abraham. 

In  the  time  of  Abraham,  God  showed  his  mercy,  by  declaring 
that  he  would  send  a  Saviour  who  should  again  deliver  us  from 
death,  both  body  and  soul :  for  although  the  body  must  die,  yet 
it  will  not  always  remain  in  death,  but  will  rise  again  with  <he 
Lord  Christ.  God  spake  thus  to  Abraham,  Gen.  xxii.  "  In  thy 
seed  shall  all  the  nations  of  the  earth  be  blessed."  Here  misera- 
ble men  had  a  cause  to  hope  and  look  for  a  Saviour  that  should 
deliver  them.  From  that  time  did  all  the  prophets  foretell  of  this 
fountain  of  all  mercy,  the  Lord  Christ ;  how  that  he  should  come, 
and  that  all  who  believed  in  him  might  obtain  salvation  by  that 
promise  which  cannot  be  revoked. 

If  men  will  open  their  eyes,  they  must  needs  confess  that 
something  strange  has  taken  place ;  that  man  being  in  a  state  of 
damnation,  under  a  desperate  curse,  should  be  restored  by  the 
nativity  of  one  man.  Wherefore  the  prophets  cried  out  with 
ardent  prayers  and  unspeakable  groanings,  that  God  would 
vouchsafe  to  send  the  Saviour  whom  he  had  promised.  By  faith 
in  this  Saviour  the  Israelites  obtained  the  law,  and  this  honour 
before  all  people ;  that  they  were  called  the  chosen  people  of 
God :  and  by  this  faith,  all  obtained  salvation  from  Abraham  to 
David,  even  as  many  as  were  saved. 

In  the  time  of  David,  God  made  the  coming  of  the  Messiah  to 
be  more  manifestly  declared;  that  it  might  with  certainty  be 
known  of  what  stock  he  should  come:  namely,  of  the  stock  of 
David.  God  said  unto  David,  2  Samuel  vii.  12,  "  When  thy  days 
be  fulfilled,  and  thou  shalt  sleep  with  thy  fathers,  I  will  set  up  thy 
seed  after  thee,  which  shall  proceed  out  of  thy  bowels,  and  I  will 
establish  his  kingdom.    He  shall  build  a  house  for  my  name ;  and 

662 


LUTHER'S  SERMONS.  113 

I  will  establish  the  throne  of  his  kingdom  for  ever.  I  will  be  his 
father,  and  he  shall  be  my  son."  He  likewise  saith,  Psalm  cxxxii. 
11,  "  The  Lord  hath  sworn  in  truth  unto  David,  he  will  not  turn 
from  it;  of  the  fruit  of  thy  body  will  I  set  upon  thy  throne." 
Here  Christ  is  described,  that  he  shall  be  a  king  ;  and  an  eternal 
king,  as  is  mentioned  of  him  in  Psalm  xlv.  6,  "  Thy  throne,  O 
God,  is  for  ever  and  ever ;  the  sceptre  of  thy  kingdom  is  a  right 
sceptre." 

This  is  a  spiritual  king,  who  rules  the  world  by  his  word ;  and 
whosoever  receiveth  his  word,  pertaineth  to  his  kingdom.  Bui 
he  that  is  not  subject  to  this  sceptre,  neither  heareth  his  word,  is 
not  of  God,  neither  pertaineth  to  his  kingdom ;  but  is  subject  to 
the  kingdom  of  Satan ;  under  whose  tyranny  we  all  are,  until  the 
Lord  delivers  us  from  it,  and  defends  us  with  his  sceptre ;  which 
is  done  when  we  believe  in  him.  Therefore,  as  our  salvation 
comes  merely  by  the  promise  of  God,  let  every  one  be  fully  per- 
suaded in  his  own  mind,  that  he  will  never  obtain  salvation  with- 
out this  promise.  Should  he  do  the  works  of  all  the  saints,  they 
would  profit  him  nothing:  but,  on  the  contrary,  if  we  lay  hold  on 
the  sceptre  of  this  king,  that  is,  the  promise  of  God,  we  shall  not 
perish,  though  the  sins  of  the  whole  world  should  lie  upon  us; 
they  shall  all  be  swallowed  up  in  him. 

We  have  an  example  of  this  in  the  thief,  who  was  hung  by  the 
side  of  our  Lord  on  the  cross ;  he  laid  hold  on  the  word  of  God, 
and  believed  in  Christ,  and  therefore  obtained  the  promised  para- 
dise. Here  is  no  doubt  left  us ;  let  us  only  believe  that  it  is  so, 
and  it  is  so  indeed :  all  things  which  we  have  done  or  can  do, 
being  set  aside.  All  things  must  give  place,  at  the  coming  of  this 
new  king,  that  he  alone  may  rule  and  reign  in  us.  Let  a  man 
think  of  these  things  which  are  written  of  this  new  king,  as  being 
his  own  matters,  and  as  pertaining  all  to  himself.  For  whatso- 
ever is  written  of  Christ,  is  written  for  our  comfort,  that  we  may 
thereby  feed  and  cherish  our  faith.  To  the  establishing  of  this 
faith,  God  hath  mercifully  left  us  his  written  promise,  and  sufTered 
it  to  be  published ;  and  therefore  he  will  surely  perform  that 
which  he  hath  promised. 

Let  us  now  come  more  particularly  to  our  present  text,  which 
pierceth  the  heart  by  force,  and  poureth  into  it  love,  pleasure,  joy, 
and  gladness :  as  if  an  angel  should  come  from  heaven,  and  say 
unto  us  miserable  and  condemned  wretches,  "  Behold,  O  man,  thou 
hast  sinned,  wherefore  thou  hast  deserved  condemnation  for  ever. 
(This  being  heard,  the  heart  must  needs  tremble.)  Although  all 
this  be  true,  nevertheless  God  of  his  grace  hath  mercy  upon  us, 
and  sendeth  us  a  Saviour,  as  he  promised  to  Abraham  and  his 
seed.  Be  of  good  cheer,  and  give  thanks  to  God  !  Lo,  here  is 
the  book  of  the  generation  of  Jesus  Christ,  who  is  the  son  of  Da- 
vid, the  son  of  Abraham.  This  is  not  only  done,  but  also  written, 
15  k2  663 


114  LUTHER'S  SERMONS. 

that  we  may  be  certain  thereof.  He  will  not  deceive ;  only  be- 
lieve, and  thou  shalt  have  all  things." 

Matthew  setteth  David  before  Abraham,  although  the  promise 
was  first  made  to  Abraham,  and  came  afterwards  to  David. 
The  promise  made  to  David,  the  prophets  afterwards  published 
more  abroad,  and  by  it  comforted  the  people.  The  prophet  saith, 
Esa.  xi.  "  There  shall  come  forth  a  rod  out  of  the  stem  of  Jesse, 
and  a  branch  shall  grow  out  of  his  roots."  And  likewise  it  is 
said,  Jer.  xxiii.  "  Behold,  the  days  come,  saith  the  Lord,  that  I 
will  raise  unto  David  a  righteous  branch,  and  a  king  shall  reign 
and  prosper,  and  shall  execute  judgment  and  justice  in  the 
earth."  And  many  other  such  prophecies  are  to  be  found  in  the 
writings  of  the  prophets.  The  angel  likewise  declared  to  Mary  ■ 
saying,  Luke  i.  32,  "  The  Lord  shall  give  unto  him  the  throne  of 
his  father  David :  and  he  shall  reign  over  the  house  of  Jacob  for 
ever ;  and  of  his  kingdom  there  shall  be  no  end."  Wherefore 
Matthew  thought  proper  to  set  David  first,  as  being  better  known ; 
and  next  Abraham,  unto  whom  the  promise  was  first  made  :  as 
Mary  in  her  song  saith,  Luke  i.  54.  "He  hath  helped  his  servant 
Israel,  in  remembrance  of  his  mercy  ;  as  he  spake  to  our  fathers, 
to  Abraham,  and  to  his  seed  for  ever."  That  promise  is  now 
performed,  and  in  our  text  described,  as  we  shall  see  hereafter. 

St.  Matthew  maketh  a  triple  difierence  oi  fathers,  of  whom 
Christ  came ;  fourteen  pah'iarchs,  fourteen  kings,  and  fourteen 
princes.  It  was  necessary  that  the  sceptre  and  kingdom  should 
be  taken  from  Judah,  according  to  the  prophecy  of  Jacob  ;  which 
is  thus:  Gen.  xlix.  10.  "  The  sceptre  shall  not  depart  from  Judah. 
nor  a  lawgiver  from  between  his  feet,  until  Shiloh  come ;  and 
unto  him  shall  the  gathering  of  the  people  be."  There  are  thrice 
fourteen  generations,  as  Matthew  rehearsed  them  :  from  Abra- 
ham to  David,  fourteen  generations;  from  David  till  they  were 
carried  away  into  Babylon,  fourteen  generations ;  there  is  a  per- 
son omitted  in  Matthew;  that  is,  Jakim:  it  ought  to  be  written 
thus,  Josias  begat  Jakim,  and  Jakim  begat  Jechonias  and  his 
brethren ;  this  the  Chronicles  witness.  And  after  they  were  car- 
ried away  into  Babylon,  until  Christ,  fourteen  generations:  which 
triple  distinction  hath  a  great  mystery,  as  we  shall  notice. 

The  Jews  among  other  laws  were  commanded  to  observe  these 
three  precepts;  namely,  to  worship  that  God  whom  their  fathers 
worshipped ;  to  choose  no  priest  of  any  other  stock  but  their 
own,  that  is,  of  the  tribe  of  Levi ;  and  to  choose  no  king  but  of 
their  own  people.  These  three  precepts  did  very  well  agree  in 
our  Lord  Jesus  Christ ;  to  wit,  that  he  is  the  one  God ;  that  he  is 
an  eternal  priest,  who  continually  maketh  intercession  for  us; 
and  a  king,  our  brother,  who  hath  taken  our  nature  upon  him, 
who  by  his  divine  power  is  able  to  help  and  save  us ;  he  is  king 
also  that  he  mav  defend  asi^  presearve  its.    if  this  priest  did  not 

664 


LUTHER'S  SERMONS.  115 

stand  before  God,  who  would  be  able  to  stand  in  the  sight  of  his 
Creator  and  not  be  terrified  1  who  would  defend  us  if  he  were 
not  king  ?  who  would  save  us  if  he  were  not  God  1  how  could  he 
have  care  of  us  if  he  were  not  man,  and  our  brother  ?  O  most 
gracious  Saviour,  how  wisely  hast  thou  done  all  things !  I  know 
that  thou  art  my  brother ;  as  it  is  said  in  Psalm  xxii.  22.  "  I  will 
declare  thy  name  unto  my  brethren."  And  again  in  the  epistle 
to  the  Hebrews,  although  thou  art  God,  the  Lord  Jesus  Christ, 
King  of  heaven  and  earth,  yet  I  can  not  be  afraid  of  thee ;  for 
thou  art  my  friend  and  brother. 

It  is  no  hinderance  to  us,  because  we  are  sinners,  and  Christ 
holy ;  for  if  we  had  not  been  sinners,  there  would  be  no  need 
that  Christ  should  suffer  for  us.  We  see  in  his  genealogy  that 
both  good  and  evil  are  rehearsed,  of  whose  posterity  he  should 
come ;  that  weak  and  timorous  consciences  might  be  comforted, 
that  they  might  confidently  and  cheerfully  put  their  trust  in  him 
who  has  taken  away  our  sins.  That  we  may  be  certain  of  this, 
he  has  left  us  his  word,  which  assuredly  declares  it  to  us.  Among 
the  kings  and  princes  that  Matthew  rehearsed,  some  were  exceed- 
ingly evil,  as  we  may  read  in  the  books  of  the  kings ;  yet  God 
suffereth  them  to  be  rehearsed  in  his  genealogy,  as  if  they  were 
worthy  that  he  should  come  to'them. 

Likewise  four  women  are  named,  all  of  whom  had  an  evil  re- 
port. As  Thamar,  of  whom  Judah  the  father  of  her  husband 
begat  Pharez  and  Zarah.  Gen.  xxxviii.  Rahab  is  called  a  harlot 
in  the  book  of  Joshua ;  Ruth  was  a  heathen  woman,  of  whom, 
although  no  evil  was  written,  yet  she  was  despised  and  detested 
by  the  Jews.  Bath-sheba,  the  wife  of  Uriah,  was  an  adulteress 
before  she  was  married  to  David,  and  of  her  he  begat  Solomon. 
These  women  are  undoubtedly  rehearsed,  that  we  may  see  how 
God  hath  set  forth,  as  it  were,  a  looking-glass  to  sinners  ;  that 
they  may  see  that  he  would  be  born  of  the  posterity  of  sinners; 
that  the  chief  of  sinners  might  trust  in  him,  and  flee  to  him  for 
refuge.  He  is  our  God,  priest,  and  king ;  in  whom  only  we  are 
able  to  fulfil  the  law,  and  obtain  the  grace  of  God. 

Christ  requires  us  to  believe  that  he  came  down  from  heaven, 
that  he  is  our  God,  priest,  and  king.  By  him  alone  we  become 
the  sons  of  God,  and  heirs  of  the  heavenly  kingdom  ;  as  St.  Paul 
saith.  Gal.  iii.  26.  "  Ye  are  all  the  children  of  God  by  faith  in 
Christ  Jesus."  Here  the  hearts  of  all  sinners  may  leap  for  joy, 
that  they  are  counted  worthy  of  such  a  Saviour.  Must  not  he 
needs  be  regenerate,  whose  heart  understandeth  and  feeleth  this? 
yea,  he  is  enticed  by  an  ardent  desire  and  love  to  lead  a  new 
life  ?  for  he  is  inspired  with  the  grace  of  God,  and  layeth  hold  of 
the  promise  of  the  remission  of  all  his  sins. 

The  number  of  persons  rehearsed  in  this  text,  is  forty-two ; 
which  is  the  number  of  mansion  places  occupied  by  the  children 

652 


116  LUTHER'S  SERMONS. 

of  Israel,  before  they  entered  into  the  promised  land ;  as  written 
in  the  fourth  book  of  Moses.  If  we  also  will  come  into  the  pro- 
mised land,  which  our  Lord  Jesus  Christ  hath  prepared  for  us  by 
his  nativity,  we  must  also  occupy  two  and  forty  mansion  places ; 
that  is,  we  must  cease  from  our  own  purpose,  and  be  regenerate 
man  by  man,  and  thereby  come  to  Jesus  where  we  shall  find  rest 
to  our  souls.  But  this  nativity  is  hard,  as  our  evil  and  corrupt 
nature  is  loth  to  leave  its  own  will  and  purpose.  The  case  of 
nature  is  such,  that  no  nativity  can  take  place  without  grief;  yet 
one  hath  more  grief,  temptation  and  affliction  than  another.  The 
thief  on  the  cross  came  suddenly  to  Christ;  so  did  many  martyrs, 
and  other  holy  men. 

We  must  go  faithfully  from  Abraham  to  Isaac,  from  Isaac  to 
Jacob,  &c.  We  must  begin  at  Abraham  that  we  may  be  found 
endued  with  like  faith,  and  obtain  the  blessing  promised  to  him: 
then  we  shall  more  easily  and  cheerfully  go  from  one  patriarch 
to  another;  that  is,  we  shall  pass  over  one  affliction  after  another, 
until  we  end  the  journey  of  life,  and  are  called  unto  our  rest. 
For  a  man  must  be  exercised  with  afflictions,  and  renounce  his 
own  will,  until  he  be  brought  under,  and  his  flesh  subdued;  that 
it  may  obey  the  spirit,  and  walk  joyfully  in  the  will  and  obedi- 
ence of  God. 

Wherefore  let  no  man  think,  of  himself,  to  get  to  heaven  by 
leading  a  quiet  life,  and  following  pleasure.  Christ  saith,  Luke 
xviii.  25.  "  It  is  easier  for  a  camel  to  go  through  a  needle's  eye, 
than  for  a  rich  man  to  enter  into  the  kingdom  of  God."  And  in 
the  Acts  of  the  Apostles,  Paul  teacheth,  that  through  great  tribu- 
lation we  enter  into  the  kingdom  of  God.  Again,  Abraham  saith 
to  the  rich  man,  Luke  xvi.  25.  "  Son,  remember  that  thou  in  thy 
lifetime  receivedst  thy  good  things,  and  likewise  Lazarus  evil 
things ;  but  now  he  is  comforted,  and  thou  art  tormented."  It 
was  also  necessary  that  Christ  should  sufl^er,  and  by  the  cross 
enter  into  his  glory.  And  St.  Paul  saith,  2  Tim.  iii.  12.  "  All 
that  will  live  godly  in  Christ  Jesus,  shall  suffer  persecution."  Here 
we  may  learn  that  all  is  poison  which  is  according  to  the  lusts 
of  the  flesh:  wherefore  Paul  saith  to  the  Romans,  viii.  13.  "If 
ye  live  after  the  flesh,  ye  shall  die :  but  if  ye  through  the  Spirit 
do  mortify  the  deeds  of  the  body,  ye  shall  live."  The  spirit  which 
is  of  God,  is  ready  to  suiier,  but  the  flesh  resisteth. 

This  Jesus  signified  by  his  answer  to  Peter:  when  he  showed 
to  his  disciples  that  he  must  go  to  Jerusalem,  and  suflfer  many 
things  of  the  Jews,  and  be  slain  also.  When  Peter  took  him  aside 
and  began  to  rebuke  him,  saying,  be  it  far  frotn  thee,  Lord ;  this 
shall  not  be  unto  thee ;  Jesus  turned,  and  said  unto  Peter,  get  thee 
behind  me,  Satan ;  for  thou  savourest  not  the  things  that  be  of 
God,  but  those  that  be  of  men.  It  is  here  manifest  that  the  rea- 
son of  man  strives  against  the  will  of  God.     God  will  have  us 

666 


LUTHER'S  SERMONS.  117 

enter  into  glory  by  the  cross  and  persecution ;  but  the  flesh  re- 
sisteth,  and  is  troubled  in  affliction.  Moreover,  they  that  are  en- 
dued with  the  spirit  of  God,  rejoice  if  they  be  afflicted  for  his 
sake ;  as  it  is  written  of  the  apostles ;  Acts  v.  41.  "  And  they 
departed  from  the  presence  of  the  council  rejoicing  that  they  were 
counted  worthy  to  suffer  shame  for  his  name." 

James  saith  in  his  epistle,  chap.  i.  2.  "  My  brethren,  count  it 
all  joy  when  you  fall  into  divers  temptations :  knowing  this,  that 
the  trying  of  your  faith  worketh  patience.  And  let  patience  have 
her  perfect  work,  that  ye  may  be  perfect  and  entire,  wanting  no- 
thing." O  how  necessary  is  patience  for  a  Christian !  We  must 
enter  into  a  new  kind  of  life ;  and  if  calamity  comes  we  must 
not  burst  forth  into  evil  speeches,  and  take  it  impatiently,  but  we 
must  lift  our  hearts  to  God,  and  bear  affliction  with  a  patient 
mind  ;  he  will  deliver  us  when  it  seemeth  good  to  him.  We  must 
always  think  that  he  bears  a  fatherly  affection  toward  us ;  even 
when  he  sends  persecution,  anguish,  affliction,  and  adversity ;  as 
Hebrews  xii.  5.  "  Ye  have  forgotten  the  exhortation  which  speak- 
eth  unto  you  as  unto  children :  my  son,  despise  not  thou  the  chas- 
tening of  the  Lord,  nor  faint  when  thou  art  rebuked  of  him ;  for 
whom  the  Lord  loveth  he  chasteneth,  and  scourgeth  every  son 
whom  he  receiveth.  If  ye  endure  chastening,  God  dealeth  with 
you  as  with  sons  ;  for  what  son  is  he  whom  the  father  chasteneth 
not  ?  But  if  ye  be  without  chastisement,  whereof  all  are  partak- 
ers, then  are  ye  bastards  and  not  sons."  God  give  us  his  divine 
grace  that  we  may  courageously  pass  through  all  afflictions  and 
temptations,  and  with  the  Lord  Christ  be  regenerate  into  a  new 
life.     Amen. 

667 


118  LUTHER'S  SERMONS. 

SERMON  V. 

Matt.  II.  From  the  \sl  to  the  Wth  verse,  inclusive, 

1.  Now  when  Jesus  was  born  in  Bethlehem  of  Judea  in  the  days  of  Herod 
the  king,  behold,  there  came  wise  men  from  the  east  to  Jerusalem, 

2.  Saying,  Where  is  he  that  was  born  King  of  the  Jews?  for  we  have  seen 
his  star  in  the  east,  and  are  come  to  worship  him. 

3.  When  Herod  the  king  had  heard  these  things,  he  was  troubled,  and  all 
Jerusalem  with  him. 

4.  And  when  he  had  gathered  all  the  chief  priests  and  scribes  of  the  peo- 
ple together,  he  demanded  of  them  where  Christ  should  be  born. 

5.  And  they  said  unto  him,  In  Bethlehem  of  Judea ;  for  thus  it  is  written 
by  the  prophet, 

6.  And  thou  Bethlehem,  in  the  land  of  Juda,  art  not  the  least  among  the 
princes  of  Juda;  for  out  of  thee  shall  come  a  Governor,  that  shall  rule  my 
people  Israel. 

7.  Then  Herod,  when  he  had  privily  called  the  wise  men,  inquired  of  them 
diligently  what  time  the  star  appeared. 

8.  And  he  sent  them  to  Betlilehem,  and  said,  Go,  and  search  diligently  for 
the  young  child ;  and  when  ye  have  found  7nin,  bring  me  word  again,  that  I 
may  come  and  worship  him  also. 

9.  When  they  had  heard  the  king,  they  departed ;  and  lo,  the  star,  which 
they  saw  in  the  east,  went  before  them,  till  it  came  and  stood  over  where  the 
young  child  was. 

10.  When  they  saw  the  star,  tht^  rejoiced  with  exceeding  great  joy. 

11.  And  when  they  were  come  into  the  house,  they  saw  the  young  child 
with  Mary  his  mother,  and  fell  down,  and  worshipped  him :  and  when  they 
had  opened  their  treasures,  they  presented  unto  him  gifts;  gold,  and  frankin- 
cense, and  myrrh. 

We  celebrate  this  day,  concerning  tiie  appearing  of  our  Lord 
Jesus ;  who  appeared  a  special  comibrt  to  all  who  sought  him 
with  a  strong  faith.  First  to  the  wise  men  who  came  from  the 
East:  Secondly,  to  John  the  Baptist;  when  being  about  thirty 
years  of  age,  he  was  baptized  of  him  in  .Jordan ;  when  the  Holy 
Ghost,  and  voice  of  the  Father,  gave  testimony  of  him,  that  he 
was  the  son  of  God :  Thirdly,  when  he  showed  his  glory  and 
power  in  a  miraclg ;  where  he  turned  water  into  wine  at  a  mar- 
riage ;  by  which  he  would  procure  reverence  and  estimation  to 
matrimony ;  which  now  in  a  shameful  manner  is  contemned  and 
rejected  by  the  pope  and  his  adherents,  as  a  miserable  and  wretch- 
ed state. 

The  wise  men,  who  undoubtedly  were  the  governors  of  the 
country,  when  they  had  seen  the  star  in  the  East,  without  delay 
made  haste  to  Jerusalem,  diligently  seeking  for  the  new-born  king 
of  the  Jews.  They  could  neither  seek  nor  find  out  this  king,  the 
Lord  Christ,  but  by  the  star  going  before  them,  which  led  them 
to  the  place  where  he  was  to  be  found.  So  it  is  with  us,  we  can- 
not find.  Christ  without  the  gospel :  that  must  show  him  to  us,  and 

668 


LUTHER'S  SERMONS.  119 

Dring  us  where  we  may  find  him.  This  only  is  done  when  we 
receive  the  gospel  by  faith :  otherwise,  although  we  may  have  it, 
hear  it,  and  know  it,  it  profiteth  us  nothing ;  we  shall  be  as  the 
scribes,  who  had  the  scriptures,  and  showed  the  way  to  others, 
not  coming  into  it  themselves,  for  the  subject  did  not  touch  their 
hearts. 

It  is  not  enough  that  we  have  the  gospel,  or  that  W€  hear  it: 
but  we  must  believe  it,  and  lay  it  up  in  the  secrets  of  our  hearts, 
or  we  shall  not  find  Christ.  God  respecteth  oot  the  person ;  it 
matters  not  whether  one  be  learned  or  unlearned;  instructed  in 
many  places  of  scripture,  or  in  few;  unto  whom  God  giveth 
grace,  he  it  is  that  enjoys  Christ.  Aftei^  the  wise  men  had  found 
the  child  Christ,  at  Bethlehem,  together  with  Joseph  and  Mary, 
by  the  help  of  the  Scripture  and  guiding  of  the  star,  they  were 
not  offended  at  the  low  condition  of  him,  but  being  taught  by  the 
word,  acknowledged  him  to  be  the  Messiah,  the  king  of  tiie  Jews ; 
for  whom  they  had  looked  so  many  years :  they  then  opened  their 
treasures,  and  offered  him  gold,  frankincense,  and  myrrh.  The 
wise  men  do  not  disdain  him  because  he  is  without  pomp  and 
splendour,  neither  do  they  turn  back  because  they  find  him  and 
his  parents  in  poverty  and  misery;  but  undoubtedly  acknowledge 
him  as  king,  as  they  had  learned  concerning  him  out  of  the  Scrip- 
ture. Moreover  they  give  him  the  honour  due  to  a  king;  they 
offer  him  most  precious  gifts,  whicli  they  had  brought  out  of  their 
own  country. 

Now  the  world  would  have  done  none  of  these  things ;  but  ac- 
cording to  the  custom  thereof,  would  have  looked  for  garments  of 
purple,  and  a  retinue  of  servants  and  hand-maidens;  thus  it  bestows 
its  gifts  where  there  was  great  plenty  and  abundance  before  ;  yea, 
it  deprives  the  poor  and  afflicted  of  those  things  they  need,  and  takes 
bread  from  the  mouth  of  the  hungry.  If  we  will  honour  Christ 
with  those  wise  men,  we  must  shut  our  eyes,  and  turn  them  from 
all  which  seems  fair  and  goodly  to  the  world.  If  any  thing  seem 
contemptible  and  ridiculous  to  the  world,  let  us  not  be  offended  or 
abhor  it;  but  let  this  suffice  us,  that  we  know  it  pleaseth  God 
who  is  in  heaven.  Let  us  take  heed  to  ourselves  concerning 
these  things ;  that  we  may  help  the  needy,  comfort  the  afflicted, 
and  count  the  calamity  of  our  neighbour  as  our  own. 

Whatsoever  God  hath  commanded  concerning  these  things, 
should  be  observed ;  as  to  do  good  to  our  neighbour,  to  bear  a 
friendly  and  willing  mind  toward  him,  and  assist  him  in  adver- 
sity. Christ  saith.  Matt.  v.  "  If  thou  bring  thy  gift  to  the  altar, 
and  there  rememberest  that  thy  brother  hath  aught  against  thee, 
leave  there  thy  gift  before  the  altar  and  go  thy  way;  first  be 
reconciled  to  thy  brother,  and  then  come  and  offer  thy  gift." 
Here  we  plainly  see  that  God  will  not  be  served,  unless  we  first 
become  reconciled  to  our  neighbour.     For  the  same  cause  also 

609 


120  LUTHER'S  SERMONS. 

God  rejecteth  the  sacrifices  of  the  Jews ;  as  it  is  said  in  the  pro- 
phecy of  Isaiah,  chap.  i.  "  To  what  purpose  is  the  multitude  of 
your  sacrifices  unto  me  ?  saith  the  Lord :  I  am  full  of  the  burnt- 
offerings  of  rams,  and  the  fat  of  fed  beasts ;  and  I  delight  not  in 
the  blood  of  bullocks,  or  of  lambs,  or  of  he-goats." 

"  When  ye  come  to  appear  before  me,  who  hath  required  this 
at  your  hand,  to  tread  my  courts  ?  Bring  no  more  vain  oblations ; 
incense  is  an  abomination  unto  me ;  the  new  moons  and  sabbaths, 
the  calling  of  assemblies,  I  cannot  away  with :  it  is  iniquity,  even 
the  solemn  meeting.  Your  new-moons  and  your  appointed  feasts 
my  soul  hateth ;  they  are  a  trouble  unto  me ;  I  am  weary  to  bear 
them.  And  when  ye  spread  forth  your  hands,  I  will  hide  mine 
eyes  from  you ;  yea,  when  ye  make  many  prayers,  I  will  not 
hear;  your  hands  are  full  of  blood.  Wash  you,  make  you 
clean ;  put  away  the  evil  of  your  doings  from  before  mine  eyes ; 
cease  to  do  evil ;  learn  to  do  well ;  seek  judgment ;  relieve  the 
oppressed ;  judge  the  fatherless,  plead  for  the  widow,"  &c. 

Thus  we  see  what  God  requireth,  and  what  he  allows.  When 
we  neglect  those  works  by  which  our  neighbour  is  served,  he 
will  neglect  us:  for  whatsoever  benefit  we  bestow  upon  our 
neighbour,  that  we  bestow  upon  God  and  Christ  himself;  as  he 
shall  pronounce  in  the  last  judgment :  Matt.  xxv.  40.  "  Inasmuch 
as  ye  have  done  it  unto  one  of  the  least  of  these  my  brethren,  ye 
have  done  it  unto  me."  When  this  is  heard,  ye  will  not  glory  in 
the  temples  which  have  been  built  by  you,  or  masses  which  ye 
have  founded.  For  then  he  will  say.  what  have  I  to  do  with  thy 
temples  and  masses;  what  with  thy  altar  and  bells?  Thinkest 
thou  that  I  am  delighted  with  stones  and  wood,  with  bells  and 
banners?  were  not  all  things  mine  at  first?  heaven  is  my  seat, 
and  earth  my  footstool. 

Who  commanded  thee  to  build  temples?  I  have  set  living 
temples  before  thee  ;  these  are  to  be  edified,  nourished  and  re- 
lieved ;  but  thou  hast  been  occupied  with  other  trifles,  which  1 
have  not  commanded.  Ye  ought  to  have  put  your  trust  in  me 
only,  but  whatsoever  I  have  commanded,  that  of  you  hath  been 
neglected;  and  that  which  I  have  detested  and  abhorred,  that  ye 
have  done.  The  wise  men  did  not  abhor  the  miserable  appear- 
ance of  this  infant  and  his  ))arents;  neither  should  we  detest  the 
j)itiful  estate  of  our  neighbours ;  but  be  persuaded  that  we  find 
Christ  in  them,  and  that  whatsoever  is  bestowed  upon  them, 
Christ  will  acknowledge  as  being  bestowed  upon  himself. 

His  kingdom  consisteth  of  the  poor,  despised,  and  abject ;  yea, 
we  must  bear  the  cross ;  we  must  suffer  contempt,  persecution, 
affliction,  and  misery ;  as  Paul  saith  out  of  the  Psalm,  xliv.  22. 
"For  thy  sake  are  we  killed  all  the  day  long;  we  are  counted  as 
sheep  for  the  slaughter."  In  another  place  he  saith,  2  Cor.  iv. 
"We  are  made  as  the  filth  of  the  world,  the  ofl-scouriGg  of  all 

670 


LUTHER'S  SERMONS.  l21 

things."  Christ  said  to  his  disciples,  when  he  sent  them  to  preach 
in  Judea,  "  Behold,  I  send  you  forth  as  sheep  in  the  midst  of 
wolves ;"  Mat.  x.  16.  The  wise  men  found  Christ,  not  in  Herod's 
court,  not  among  the  princes  and  priests,  nor  at  the  famous  city 
of  Jerusalem ;  but  at  Bethlehem,  in  a  stable. 

We  must  now  consider  what  these  wise  men  signified  by  their 
gifts.  They  show  by  it  that  this  child  was  a  king ;  and  not  a 
king  only,  but  also  God  and  man.  In  offering  gold,  they  ac- 
knowledge him  king ;  as  if  they  should  say,  we  bring  thee  gold, 
not  that  we  would  thereby  enrich  thee  ;  for  gold  and  silver,  and 
whatsoever  is,  was  thine  before ;  but  hereby  we  acknowledge 
thee  to  be  a  mighty  king  over  all  things ;  so  we  ofier  gold  to 
Christ,  when  we  acknowledge  him  for  our  king  and  Lord;  but  in 
this  is  required  a  strong  faith.  If  I  ought  to  acknowledge  him 
for  my  king  and  Lord,  my  will  ought  also  to  be  extinguished,  that 
Christ  only  might  reign  and  rule  in  me  ;  and  that  all  things  which 
pleaseth  him  might  be  done  concerning  me.  The  leper  said  unto 
Christ,  Mat.  "  Lord,  if  thou  wilt,  thou  canst  make  me  clean." 

My  will  must  be  utterly  extinguished,  if  I  will  have  Christ  to 
reign  in  me.  Christ  suffered  not  his  own  will  to  rule,  but  always 
submitted  himself  to  the  will  of  his  Father;  as  he  saith,  John  vi. 
"  I  came  down  from  heaven,  not  to  do  mine  own  will,  but  the  will 
of  him  that  sent  me."  Yea,  he  obeyed  his  Father  even  unto 
death,  and  submitted  himself  wholly  to  his  will.  We  should  imi- 
tate this  example,  which  is  written  for  our  consolation,  and  rest 
our  hope  confidently  on«him,  who  brings  all  things  to  pass  after 
the  counsel  of  his  own  will;  as  it  is  said  in  Psalm  xxxvii.  "Com- 
mit thy  way  unto  the  Lord ;  trust  also  in  him,  and  he  shall  bring 
it  to  pass." 

Blessed  is  he  that  believeth  those  things  from  his  heart ;  such 
a  man,  whether  he  be  burned,  or  drowned,  or  cast  into  prison,  or 
otherwise  grievously  dealt  with,  taketh  it  all  in  good  part;  for  he 
knoweth  that  these  things  shall  turn  to  his  benefit.  After  this  sort 
we  offer  gold  with  the  wise  men,  when  we  suflTer  not  our  own 
will  to  rule,  but  suffer  Christ  to  work  in  us  according  to  his  will, 
and  pleasure.  Wherefore  those  are  hypocrites,  who  know  not 
how  to  suffer  the  will  of  God,  but  always  complain  of  his  deal- 
ings with  them.  If  things  go  not  according  to  their  wishes,  they 
are  angry;  they  do  not  patiently  suffer  persecution  and  contempt; 
they  murmur  and  find  fault.  By  resisting,  they  force  the  king- 
dom of  Christ  from  themselves. 

By  frankincense  the  wise  men  represented  divine  honour,  which 
we  offer  to  Christ  when  we  confess  thai  whatsoever  we  have 
comes  from  God ;  and  that  we  have  it  freely  without  any  merit 
of  our  own.  All  things  are  to  be  ascribed  to  him  as  the  true 
Lord  ;  neither  must  we  glory  in  the  things  received,  but  the  glory 
of  God  is  to  be  sought  in  them ;  and  if  he  take  them  from  us 
16  L         671 


122  LUTHER'S  SERMONS. 

again,  we  ought  to  suffer  it  with  quiet  minds,  and  to  bless  him 
with  the  beloved  Job  in  these  words :  "  Naked  came  I  out  of  my 
mother's  womb,  and  naked  shall  I  return  thither:  the  Lord  gave, 
and  the  Lord  hath  taken  away  ;  blessed  be  the  name  of  the  Lord." 
Chap.  i.  2L  We  ought  to  suffer  misfortune  and  adversity,  as  if 
God  himself  cast  them  upon  us ;  so  that  none  may  be  able  to  of- 
fend us ;  for  not  so  much  as  a  hair  of  our  heads  shall  perish ;  as 
Christ  saith  to  his  disciples,  Luke  xxi. 

Whatsoever  shall  molest  us,  whatsoever  adversity  shall  come 
upon  us,  we  ought  never  to  seek  any  other  God,  neither  should 
we  seek  help  and  comfort  from  any  but  Christ  alone.  This  is  he 
which  is  made  unto  us  of  God  the  Father,  wisdom,  righteous- 
ness, sanctification,  and  redemption.  We  offer  unto  Christ  frank- 
incense of  Arabia,  when  we  fly  to  him  in  calamity,  affliction,  and 
anguish.  But  those  that  seek  comfort  from,  other  sources,  as 
from  sorcerers,  witches,  &c.,  they  do  not  offer  frankincense  to 
Christ,  but  loathsome  brimstone,  wherein  they  shall  be  burned 
for  ever ;  for  they  have  not  believed  and  trusted  in  Christ. 

By  myrrh,  they  signified  mortal  man ;  for  with  myrrh  dead 
bodies  were  anointed,  which  preserved  them  from  putrefaction. 
Myrrh  is  a  strong  and  bitter  juice,  distilled  from  trees  which 
grow  in  Arabia ;  somewhat  like  the  gum  of  the  pine  or  fir-tree. 
We  offer  myrrh  to  Christ,  when  we  firmly  believe  that  he  by  his 
death  hath  overcome  sin,  Satan,  and  hell.  This  is  a  special  faith. 
If  we  believe  from  the  heart  that  sin  and  death,  the  devil  and 
hell,  are  swallowed  up  in  and  by  the  death  of  Christ,  we  shall 
not  be  afraid  of  them  all ;  we  shall  be  preserved  from  that  rot- 
tenness vfhich  death  bringeth,  if  we  ha;ve  this  myrrh,  this  faith  in 
the  death  of  our  Lord  Christ  in  our  bodies  and  souls ;  this  will 
not  suffer  us  to  perish. 

So  strong  and  valiant  a  thing  is  faith,  that  by  it  all  things  are 
possible.  Christ  saith  in  J\'hr}i,  we  must  learn  daily  with  our 
Lord  Christ  to  bring  under  our  old  Jld;am,  and  mortify  the  deeds 
of  the  body  by  the  cross ;  not  that  cross  which  we  choose,  but 
that  which  Christ  layeth  upon  us ;  let  us  bear  it  with  a  patient 
and  willing  mind,  that  our  bodies  may  be  subdued  and  made  sub- 
ject to  the  spirit;  that  being  buried  with  Christ  in  baptism,  we 
may  be  raised  with  him,  and  he  alone  may  reign  and  live  in  us. 

This  baptism  signifies  no  other  thing  than  that  the  old  Adam 
be  mortified  and  buried;  which  we  ought  always  to  bear  in 
mind,  seeing  that  sin  remains  in  us  as  long  as  we  live  in  this 
world.  Wherefore,  St.  Paul  treats  in  very  good  words,  which 
ought  to  be  diligently  considered  by  us ;  Rom,  vi.  "  Know  ye  not, 
that  so  many  of  us  as  were  baptized  into  Jesus  Christ,  were  bap- 
tized into  his  death  ?  Therefore  we  are  buried  with  him  by  bap- 
tism into  death ;  that  like  as  (Christ  was  raised  up  from  the  dead 
by  the  glory  of  the  Father,  even  so  we  also  should  walk  in  new- 

672 


LUTHER'S  SERMONS.  123 

ness  of  life.  For  if  we  have  been  planted  together  in  the 
likeness  of  his  death,  we  shall  be  also  in  the  likeness  of  his  resur- 
rection ;  knowing  this,  that  our  old  man  is  crucified  with  him, 
that  the  body  of  sin  might  be  destroyed,  that  henceforth  we 
should  not  serve  sin.     For  he  that  is  dead  is  freed  from  sin." 

"  Now»  if  we  be  dead  with  Christ,  we  believe  that  we  shall 
also  live  with  him :  knowing  that  Christ,  being  raised  from  the 
dead,  dieth  no  more;  death  hath  no  more  dominion  over  him. 
For  in  that  he  died,  he  died  unto  sin  once ;  but  in  that  he  liveth, 
he  liveth  unto  God.  Likewise,  I'eckon  ye  also  yourselves  to  be 
dead  indeed  unto  sin,  but  alive  unto  God  through  J«sus  Christ  our 
Lord."    Thus  much  concerning  the  first  appearance. 

Now  we  will  speak  somewhat  of  the  second;  that  is,  of  the 
baptism  of  Christ.  In  the  baptism  of  Christ,  three  things  are  to 
be  considered :  the  first,  the  heavens  were  opened  when  he  was 
baptized ;  the  second,  the  Holy  Ghost  was  seen  in  the  likeness  of 
a  dove;  and  the  third,  the  voice  of  the  Father  was  heard,  say- 
ing, "This  is  my  beloved  Son,  in  whom  I  am  well  pleased." 
Christ  vouchsafed  to  be  baptized  with  water,  by  which  he  hath 
hallowed  baptism,  and  made  the  water  thereof  holy,  that  he  which 
is  baptized  in  his  name,  might  likewise  become  holy  and  cleansed 
from  sin.  ^ 

Christ  was  not  baptized  for  himself,  for  he  was  not  infected  with 
the  least  spot  of  sin.  He  acted  like  a  good  physician,  who  first 
drinks  of  the  bitter  portion,  and  then  offers  it  to  the  sick,  that  they 
may  the  more  gladly  and  boldly  drink  of  it  afterwards :  for  we 
in  baptism  drink  a  bitter  portion ;  namely,  the  mortification  of 
the  old  Adam :  for  dipping  into  the  water,  or  sprinkling  with  it, 
signifies  nothing  else,  than  that  the  old  Adam  should  perish  and 
die.  This  is  greatly  furthered  by  the  cross,  which  God  by  his 
divine  will  layeth  upon  us ;  which  we  ought  not  to  cast  off,  but 
bear  willingly  with  a  patient  mind. 

But  that  this  might  be  easier  for  us  to  do,  Christ  hath  taken  it 
upon  himself;  he  suffered  himself  to  be  baptized,  he  took  his  cross 
and  carried  it  without  resistance  or  gainsaying,  and  was  obedient 
to  his  Father  unto  death,  even  the  death  of  the  cross:  as  Paul 
saith,  Phil.  ii.  that  he  might  deliver  us  from  our  sins,  and  might 
appease  his  heavenly  Father,  which  surely  he  did  of  his  mere 
grace  without  any  desert  of  ours ;  whereof  baptism  is  a  sign  and 
pledge ;  as  Paul  saith  to  7\ius :  "  But  when  the  kindness  and  love 
of  God  our  Saviour  toward  man  appeared,  not  by  works  of  right- 
eousness which  we  have  done,  but  according  to  his  mercy  he 
saved  us,  by  the  washing  of  regeneration,  and  renewing  of  the 
Holy  Ghost;  which  he  shed  on  us  abundantly  through  Jesus 
Christ  our  Saviour ;  that,  being  justified  by  his  grace,  we  should 
be  made  heirs  according  to  the  hope  of  eternal  life." 

Secondly,  when  Christ  was  baptized,  the  Holy  Ghost  appeared 

673 


124  LUTHER'S  SERMONS. 

in  the  likeness  of  a  dove,  whereby  is  signified  that  we  also  re- 
ceive the  Holy  Ghost  in  baptism,  which  ruleth  and  guideth  us 
according  to  the  will  of  God ;  which  is  present  with  us,  and  help- 
eth  us  in  bearing  the  burden  of  the  holy  cross,  which  exhorteth 
us,  enforceth  us,  and  when  we  yield  to  the  burden  of  the  cross, 
it  is  present  and  helpeth  us ;  if  we  fall  it  raiseth  us  up  again,  and 
is  always  a  faithful  companion  in  our  journey.  He  maketh  the 
burden  of  the  cross  light,  which  we  should  otherwise  be  unable 
to  bear.  If  we  fall  into  sin,  we  must  remember  to  go  back  to 
baptism,  for  this  is  the  ship  wherein  we  pass  over  the  sea  of  sin  ; 
for  baptism  is  the  beginning  of  repentance.  After  such"  a  renew- 
ing of  the  life,  followeth  the  praise  of  God,  and  thanksgiving  unto 
him  for  the  grace  received.  Then  the  person  behaveth  himself 
friendly  towards  his  neighbour,  and  doth  good  to  him  in  all  things. 
This  is  signified  by  the  Holy  Ghost  appearing  upon  Christ  in  the 
likeness  of  a  dove.  The  dove  hath  no  gall:  such  they  also  be- 
come which  receive  the  Holy  Ghost  in  baptism ;  to  wit,  they  are 
gentle  and  without  bitterness  toward  all  men. 

Thirdly,  the  voice  of  the  Father  is  heard  in  the  baptism  of 
Christ,  which  saith,  "  This  is  my  beloved  Son,  in  whom  I  am 
well  pleased."  This  is  that  Saviour  which  delivereth  us  from  the 
tyranny  of  sin,  death,  S<^tan,  and  hell.  Here  we  may  learn  how 
we  must  come  to  God :  he  that  desireth  to  become  a  child  of  God 
the  Father,  must  attain  it  through  Christ,  and  through  him  alone, 
the  beloved  Son,  who  sitteth  in  the  bosom  of  the  Father ;  unto 
whom  alone  the  Father  looketh ;  without  whom  he  alloweth  no- 
thing ;  but  whatsoever  pleaseth  the  Father,  it  pleaseth  him  with 
respect  to  the  Son :  therefore  he  that  desireth  to  go  to  the  Fa- 
ther, must  cleave  to  this  his  beloved  Son :  nothing  is  of  value  or 
estimation  with  the  Father,  except  his  beloved  Son. 

He  that  desireth  to  be  in  favour  with  the  Father,  and  to  be  be- 
loved by  him,  let  him  flee  to  the  bosom  of  the  Son,  by  whom  he 
findeth  access  to  the  Father;  as  Paul  saith,  Eph.  "Through 
Christ  we  are  adopted ;"  and,  "  Without  Christ  we  are  the  ene- 
mies of  God."  Therefore,  whosoever  cleaveth  to  Christ  through 
faith,  abideth  in  the  favour  of  God ;  he  also  shall  be  made  belov- 
ed and  acceptable,  as  Christ  is ;  and  shall  have  fellowship  with 
the  Father  and  Son.  This  is  a  mighty  and  excellent  voice !  This 
is  my  beloved  Son,  in  whom  all  things  consist  and  are  compre- 
hended, which  are  extant  in  the  whole  Scripture. 

As  all  things  are  delivered  into  the  hands  of  Christ,  and  gath- 
ered into  one^  that  they  may  obey  him,  God  saith,  "  this  is  my  be- 
loved Son:"  by  showing  Christ  only,  and  naming  no  other,  he 
maketh  it  plain  that  none  is  his  beloved  Son  beside  him.  If  others 
are  not  his  beloved  sons,  it  is  certain  that  they  are  the  children 
of  wrath  and  indignation.  If  there  were  more  beloved  sons,  he 
would  not  have  used  this  saying;  neither  would  he  turn  his  eyes 

674 


LUTHER'S  SERMONS.  125 

to  him  only  as  though  he  knew  no  other.  Paul  saith  in  his  epis- 
tle to  the  Hebrews,  "Unto  which  of  the  angels  said  he  at  any 
time,  thou  art  my  Son,  this  day  have  I  begotten  thee?"  and  again, 
*♦  I  will  be  his  Father,  and  he  shall  be  my  Son." 

It  is  most  certain  that  Christ,  in  these  words,  is  declared  to  be 
the  true  and  only  Son  of  God ;  seeing  that  these  words  were  never 
said  to  any  other  creature.  Howbeit,  he  was  as  much  the  Son 
of  God,  and  would  have  remained  so  for  ever,  even  as  he  hath 
been  from  everlasting,  if  this  had  not  been  spoken  to  us  from  hea- 
ven :  neither  is  any  thing  added  or  taken  away  from  him  by  this 
name ;  but  we  must  think  that  this  praise  and  honour  of  Christ 
was  spoken  for  our  sakes ;  as  it  is  said  in  John  xii.  30.  "Jesus 
answered  and  said,  this  voice  came  not  because  of  me,  but  for 
your  sakes."  He  hath  no  need  that  it  should  be  said  unto  him, 
that  he  is  the  Son  of  God  ;  for  he  knew  this  before ;  and  hath  had 
from  everlasting  by  his  nature,  that  which  he  heareth. 

This  word  teacheth  us  to  know  Christ,  in  which  knowledge  our 
salvation  consisteth,  as  witnessed  by  Isaiah,  Paul,  and  Peter.  But 
how  does  it  teach  us  to  know  him  ?  it  teacheth  us  to  know  him 
as  the  Son  of  God,  who  pleaseth  the  Father;  by  which  the  Fa- 
ther cheereth  the  hearts  of  all  the  faithful,  and  greatly  delighteth 
them  with  comfort  and  heavenly  love.  When  Cflkist  speaketh, 
or  doth  any  thing  for  me,  I  remember  these  words  (^the  Father, 
that  he  is  the  beloved  Son ;  then  lam  forced  to  thmk,  that  all 
which  Christ  speaketh  and  suflereth  for  my  sake,  doth  well  please 
the  Father.  How  can  God  show  himself  more  liberal  and  lov- 
ing, than  by  being  pleased  that  Christ  his  Son  doth  deal  so  kindly 
and  tenderly  with  us?  that  he  looks  upon  us  with  so  much  affec- 
tion, and  with  such  unusual  love,  as  to  suffer  and  die  for  our  sakes. 

But  we  are  cold,  and  sluggish,  and  unthankful  wretches ;  we 
pass  over  such  precious  words  as  things  of  no  importance ;  as  if 
uttered  by  man ;  as  being  contained  in  a  book,  or  written  on  pa- 
per, as  things  utterly  decayed ;  as  if  grown  out  of  use  by  long 
custom ;  as  if  they  pertained  to  Christ,  and  not  to  us.  Being  dull 
and  senseless,  we  do  not  perceive  that  they  belong  not  to  Christ, 
but  were  committed  to  writing  and  are  extant  for  our  sakes  only. 
Christ  being  in  so  great  favour  with  God  in  all  things,  and  at  the 
same  time  serving  us,  as  he  himself  witnesseth,  we*  are  without 
doubt  in  the  same  favour  with  God,  as  Christ  himself.  "If  a  man 
love'me,  he  will  keep  my  words ;  and  my  Father  will  love  him, 
and  we  will  come  unto  him,  and  make  our  abode  with  him."  John 
xiv.  23.  Also,  xii.  26.  "  Where  I  am,  there  shall  also  my  servants 
be."  Again ;  I  pray  that  they  may  be  one,  even  as  we  are  one; 
I  in  thee,  and  thou  in  me,  and  they  in  me. 

But  where  is  Christ  ?  In  the  favour  of  God ;  in  the  depth  of 
his  heart:  there  also  are  we,  if  we  know  and  love  Christ;  there 
our  refuge  is  placed,  where  no  evil  can  come.     But  in  this,  faith 

l2         675 


126  LUTHER'S  SERxMONS. 

is  required ;  the  works  of  the  law,  and  our  own  merit,  will  not 
prevail.  Christ  is  here  declared  ihe  only  Son  of  God ;  which  at 
once  overthrows  whatsoever  maketh  itself  God.  Men  and  Satan, 
who  please  themselves,  and  love  themselves  only,  seek  not  after 
God,  but  strive  to  become  gods  themselves;  but  God  will  say 
unto  these  very  different  things  from  what  he  said  unto  Christ. 
Christ  is  my  beloved  Son,  in  whom  I  am  well  pleased,  seeing  that 
he  glorifieth  not  himself,  although  he  be  God :  but  ye  are  wretch- 
es, in  whom  I  allow  nothing,  seeing  that  ye  glorify  yourselves, 
being  but  creatures  and  men. 

This  sentence  given  of  Christ,  humbleth  the  world,  and  show- 
eth  them  all  to  be  void  of  divinity;  and  ascribeth  it  to  Christ,  all 
for  our  benefit,  if  we  believe  and  admit  this  sentence ;  or  to  our 
condemnation,  if  we  contemn  it.  Then  we  may  say  at  once,  with- 
out Christ  there  is  no  favour,  nor  any  beloved  Son ;  but  the  wrath 
and  sore  displeasure  of  God. 

We  shall  now  quote  certain  sentences  out  of  the  Scripture  con- 
cerning Christ,  whereby  is  declared  that  through  him  we  are  k»ved 
by  the  Father,  and  without  him  are  refused.  Thus  it  is  said,  John 
i.  16,  17.  "  Of  his  fulness,  (to  wit,  Christ's,)  have  all  we  received, 
and  grace  for  grace.  For  the  law  was  given  by  Moses,  but  grace 
and  truth  carrte  by  Jesus  Christ."  John  iii.  13.  "  No  man  hath  as- 
cended up  to  heaven,  but  he  that  came  down  from  heaven,  even 
the  Son  of  man  which  is  in  heaven."  John  iii.  16,  17,  18.  "For 
God  so  loved  the  world,  that  he  gave  his  only  begotten  Son,  that 
whosoever  believeth  in  him  should  not  perish,  but  have  everlast- 
ing life.  For  God  sent  not  his  Son  into  the  world  to  condemn 
the  world;  but  that  the  world  through  him  might  be  saved.  He 
that  believeth  on  him  is  not  condemned ;  but  he  that  believeth  not 
is  condemned  already,  because  he  hath  not  believed  in  the  name 
of  the  only  begotten  Son  of  God." 

John  iii.  35,  36.  "The  Father  loveth  the  Son,  and  hath  given 
all  things  into  his  hand.  He  that  believeth  on  the  Son  hath  ever- 
lasting life:  and  he  that  believeth  not  the  Son  shall  not  see  life; 
but  the  wrath  of  God  abideth  on  him."  John  vi.  40.  "  This  is 
the  will  of  him  that  sent  me,  that  every  one  which  seeth  the  Son, 
and  believeth  on  him,  may  have  everlasting  life ;  and  I  will  raise 
him  up  at  the  last  day."  John  vii.  37,  38.  "  In  the  last  day,  that 
great  day  of  the  feast,  Jesus  stood  and  cried,  saying,  if  any  man 
thirst,  let  him  come  unto  me,  and  drink.  He  that  believeth  on 
me,  as  the  Scripture  hath  said,  out  of  his  belly  shall  flow  rivers 
of  living  water."  Titus  iii.  4,  5,  6,  7.  "  But  after  that  the  kind- 
ness and  love  of  God  our  Saviour  toward  man  appeared,  not  by 
works  of  righteousness  which  we  have  done,  but  according  to 
his  mercy  he  saved  us,  by  the  washing  of  regeneration  and  re- 
newing of  the  Holy  Ghost ;  which  he  shed  on  us  abundantly 
through  Jesus  Christ  our  Saviour ;  that,  being  justified  by  his 

676 


LUTHER'S  SERMONS.  127 

grace  we  should  be  made  heirs  according  to  the  hope  of  eternal 
life."  Many  other  such  sentences  occur,  particularly  in  the»epis- 
tles  of  Paul,  which  any  one  may  gather  for  himself. 


SERMON*  VI. 
0  The  fruit  and  virtue  of  Christ's  Resurrection. 

We  have  heard  in  the  treatise  of  the  Lord's  passion,  that  it  is 
not  sufficient  merely  to  know  the  history  thereof;  neither  is  it 
sufficient  to  know  how  and  when  Christ  rose ;  but  both  the  use 
and  profit  of  his  passion,  as  well  as  his  resurrection,  should  be 
preached  and  known ;  to  wit,  what  Christ  obtained  by  them  for 
us.  Where  only  the  deed  of  the  history  is  preached,  it  is  frivo- 
lous preaching,  and  without  fruit ;  which  both  Satan  and  wicked 
men  as  well  know,  read,  and  understand,  as  we  do.  But  when 
the  uses  of  them  are  preached,  wherein  they  profit,  that  indeed  is 
a  fruitful  and  wholesome  sermon,  and  full  of  sweet  consolation. 

Christ  hath  declared  the  use  and  profit  of  his  passion  and  re- 
surrection, when  he  talked  with  the  women:  Mat.  xxviii.  10. 
"  Be  not  afraid ;  go  tell  my  brethren  that  they  go  into  Galilee, 
and  there  shall  they  see  me."  These  are  the  first  words  which 
they  hear  of  Christ  after  his  resurrection  from  the  dead  ;  whereby 
he  confirmeth  all  his  sayings,  also  all  his  benefits  showed  to  them 
before ;  and  that  they  should  come  unto  those  who  should  believe 
thereafter.  Here  he  calleth  not  only  his  apostles  his  brethren, 
but  also  all  them  that  believe  in  him ;  although  they  do  not  see 
him  visibly  as  the  apostles  did. 

Shall  any  one  come  forth  and  boast  of  his  merit,  or  of  the 
strength  whereby  he  is  able  to  merit  any  thing?  What  hath  the 
apostles  merited  ?  Peter  denied  Christ  thrice :  and  all  the  rest 
of  the  apostles  fled  from  him :  he  might  have  called  them  run- 
aways, and  forsakers  of  their  standing  in  the  midst  of  their  con- 
flicts ;  yea,  traitors  and  wicked  men,  rather  than  brethren. 
Wherefore  of  mere  mercy  and  grace  this  word  was  brought  unto 
them  by  the  matrons,  which  the  apostles  themselves  did  perceive. 
This  word  is  full  of  all  consolation  and  comfort ;  that  Christ  careth 
for  such  wretched  men  as  we  are ;  yea,  and  that  he  doth  call  us 
his  brethren.  If  Christ  be  our  brother,  I  would  fain  know  what 
good  things  we  shall  want? 

They  are  brethren  by  consanguinity,  use  goods  common  among 
themselves,  having  the  same  father,  and  the  same  inheritance; 
otherwise  they  would  not  be  brethren.     So  we  also  possess  good 

677 


128  LUTHER'S  SERMONS. 

things  in  comnnon  with  Christ ;  enjoying  the  same  father,  and  the 
sanne  inheritance ;  which  inheritance  is  not  diminished  by  parting 
it,  as  worldly  inheritances  are,  but  is  always  made  abundant ;  for 
it  is  a  spiritual  inheritance.  A  corporal  inheritance,  when  distri- 
buted into  divers  parts,  is  made  smaller ;  but  in  the  spirit,  the 
case  is  such,  that  he  who  hath  received  part  thereof,  hath  ob- 
tained the  whole.  What  is  the  inheritance  of  Christ?  In  his 
power  are  life  and  death,  sin  and  grace,  and  whatsoever  is  con- 
tained in  heaven  and  earth;  his  are  eternal  verity,  strength,  wis- 
dom, and  righteousness. 

All  power  is  given  unto  him ;  he  hath  rule  over  all  things;  over 
hunger,  thirst,  prosperity,  adversity,  &,c.  He  reigneth  over  all 
things,  whether  they  be  in  heaven  or  in  earth,  spiritual  or  corpo- 
ral ;  all  things  are  in  his  power,  as  well  eternal  as  temporal. 
Now  if  I  cleave  unto  him  by  faith,  I  shall  be  made  partaker  of 
all  his  good  things :  I  shall  not  obtain  part  of  the  inheritance 
only,  but  I  shall  possess  with  him  everlasting  wisdom,  and  eternal 
strength.  I  shall  not  be  grieved  with  hunger,  sin  shall  not  op- 
press me,  neither  shall  I  be  afraid  of  death.  Hereby  we  may 
easily  understand  the  sayings  frequently  uttered  by  the  prophets, 
especially  in  the  Psalms ;  as  where  David  saith,  Ps.  xxxiv.  "  The 
young  lions  do  lack,  and  suffer  hunger ;  but  they  that  seek  the 
Lord  shall  not  want  any  good  thing."  He  saith  in  another  place, 
"  The  Lord  knovveth  the  ways  of  the  righteous,  and  their  inheri- 
tance shall  endure  for  ever.  They  shall  not  be  confounded  in  the 
perilous  time,  and  in  the  days  of  dearth  they  shall  have  enough." 
And  again ;  "  I  have  been  young  and  now  am  old,  yet  have  I 
never  seen  the  righteous  forsaken,  nor  his  seed  begging  bread." 

All  these  things  Christ  bringeth  with  him ;  for  we  are,  and  are 
called  his  brethren,  not  because  of  any  merit  in  us,  but  of  mere 
grace.  If  we  would  print  these  things  in  our  hearts,  and  tho- 
roughly feel  them,  it  would  go  well  with  us ;  but  they  go  in  at 
one  ear,  and  out  the  other.  St.  Paul  glorieth  in  these  things,  as 
he  saith,  Rom.  viii.  "  As  many  as  are  led  by  the  spirit  of  God, 
they  are  the  sons  of  God.  For  ye  have  not  received  the  spirit  of 
bondage  again  to  fear;  but  ye  have  received  the  spirit  of  adoption, 
whereby  we  cry,  Abba,  Father.  The  spirit  itself  beareth  witness 
with  our  spirit,  that  we  are  the  children  of  God :  and  if  children, 
then  heirs;  heirs  of  God,  and  joint-heirs  with  Christ;  if  so  be 
that  we  suffer  with  him,  that  we  may  be  also  glorified  together." 

This  title  ascendeth  so  high,  that  the  mind  of  man  is  not  able 
to  comprehend  it.  For,  unless  the  spirit,  the  comforter,  imparted 
this  grace  to  us,  no  man  would  be  able  to  say,  Christ  is  my 
brother.  Those  who  cry  out  without  faith,  "  Christ  is  my  brother," 
ai-e  fanatical  spirits,  who  vainly  pronounce  words  without  fruit. 
The  case  standeth  very  differently,  and  more  marvellously  with 
a  true  Christian ;  he  is  amazed,  and  hardly  dareth  to  confess  any 

678 


LUTHER'S  SERMONS  129 

thing  sufficiently  thereof.  Wherefore,  we  must  endeavour  to 
hear  this,  not  only  with  fleshly  ears,  but  to  feel  it  in  our  hearts ; 
then  we  shall  not  be  rash,  but  be  carried  into  an  admiration 
thereof.  A  true  Christian  views  these  things  with  fear,  and  cries 
out,  "Am  I,  a  wretched  and  defiled  creature,  drowned  in  sin, 
worthy  that  the  Son  of  God  should  be  called  my  brother?  How 
do  I,  a  miserable  wretch,  attain  to  such  a  thing?"  Thus  he  is 
astonished,  and  can  hardly  comprehend  these  things. 

These  things  cannot  be  understood  according  to  flesh  and 
blood ;  the  heart  of  man  in  a  natural  state  is  not  able  to  compre- 
hend them.  Christ  more  plainly  declares  unto  Mary  Magdalene, 
the  use  and  fruit  of  his  death  and  resurrection ;  when  lie  saith, 
John  XX.  "  Go  to  my  brethren,  and  say  unto  them,  I  ascend  unto 
them,  I  ascend  unto  my  Father,  and  your  Father,  and  to  my 
God,  and  your  God."  This  is  one  of  the  most  comfortable  places 
of  which  we  can  glory  and  boast.  As  though  Christ  should  say, 
Mary,  go  hence,  and  declare  unto  my  disciples,  (which  fled 
from  me,  which  have  deserved  punishment  and  eternal  con- 
demnation,) that  this  resurrection  of  mine  is  for  their  good ;  that 
is,  I  have  by  my  resurrection  brought  the  matter  to  pass,  that  my 
Father  is  their  Father,  and  my  God  their  God. 

These  are  but  few  words,  but  they  contain  much  matter  in 
them ;  namely,  that  we  have  as  great  hope  and  confidence  in 
God,  as  his  own  Son.  Who  can  comprehend  such  exceeding 
joy !  I  will  not  say  utter  it ;  that  a  wretched  and  defiled  sinner 
may  be  bold  to  call  God  his  Father,  even  as  Christ  himself.  The 
author  of  the  epistle  to  the  Hebrews,  well  remembered  the  words 
of  the  Psalm,  how  it  speaketh  of  Christ ;  who,  as  he  saith,  is  not 
ashamed  to  call  the  believers  brethren;  saying,  "I  will  declare 
thy  name  unto  my  brethren;  in  the  midst  of  the  church  will  I 
sing  praise  unto  thee."  If  any  worldly  prince  or  nobleman  should 
humble  himself  so  low,  as  to  say  to  a  thief  or  robber,  thou  art 
my  brother,  it  would  be  a  notable  thing  which  every  one  would 
marvel  at ;  but  this  king,  who  sitteth  in  glory  at  the  right  hand 
of  his  Father,  saith  to  poor  mortal  man,  thou  art  my  brother. 

In  this  king  is  our  confidence  and  comfort.  He  arms  us 
against  sin  and  death,  the  devils  and  hell ;  and  against  all  sinister 
success  of  things,  as  well  of  body  as  mind.  As  we  are  flesh  and 
blood,  and  therefore  subject  to  all  kinds  of  adversity,  it  follows 
that  the  case  should  so  stand  with  him ;  otherwise  he  would  not 
be  like  unto  us  in  all  things.  Wherefore,  that  he  might  be  made 
conformable,  and  like  unto  us,  he  had  experience  in  all  things, 
even  as  we  have,  sin  only  excepted ;  that  he  might  be  our  true 
brother,  and  exhibit  himself  openly  unto  us. 

The  epistle  to  the  Hebrews  doth  set  this  forth  in  a  lively  man- 
ner, chap.  ii.  "Forasmuch  then  as  the  children  are  partakers  of 
flesh  and  blood,  he  also  himself  likewise  took  part  of  the  same ; 
17  679 


130  LUTHER'S  SERMONS. 

that  through  death  he  might. destroy  him  that  had  the  power  of 
death,  that  is,  the  devil ;  and  deliver  them  who  through  fear  of 
death  were  all  their  lifetime  subject  to  bondage.  For  verily  he 
took  not  on  him  the  nature  of  Angels ;  but  he  took  on  him  the 
seed  of  Abraham.  Wherefore  in  all  things  it  behoved  him  to  be 
made  like  unto  his  brethren,  that  he  might  be  a  merciful  and  faith- 
ful high  priest  in  things  pertaining  to  God,  to  make  reconciliation 
for  the  sins  of  the  people  :  for  in  that  he  himself  hath  suffered,  be- 
ing tempted,  he  is  able  to  succour  them  that  are  tempted."  The 
profit,  use  and  fruit  of  tiie  Lord's  passion  and  resurrection,  St. 
Paul  hath  summed  up  in  a  very  brief  manner;  when  he  saith, 
Rom.  iv.  "  Christ  was  delivered  for  our  offences,  and  was  raised 
again  for  our  justification." 


SERMON  VII. 

John  X.  From  the  llth  to  the  l6th  verses,  inclusive. 

11.  I  am  the  good  shepherd:  the  good  shepherd  giveth  his  life  for  the 
sheep. 

12.  But  he  that  is  a  hireling,  and  not  the  shepherd,  whose  own  the  sheep 
are  not,  seeth  the  wolf  coming,  and  leaveth  the  sheep,  and  fleeth ;  and  the 
wolf  catcheth  them,  and  scattereth  the  sheep. 

13.  The  hireling  fleeth,  because  he  is  a  hireling,  and  careth  not  for  the 
sheep. 

14.  I  am  the  good  shepherd,  and  know  my  sheep,  and  am  known  of  mine. 

15.  As  the  Father  knoweth  me,  even  so  I  know  the  Father:  and  I  lay 
down  my  life  for  the  sheep. 

16.  And  other  sheep  I  have,  which  are  not  of  this  fold  :  them  also  I  must 
brino-,  and  they  shall  hear  my  voice ;  and  there  shall  be  one  fold,  and  one 
shepherd. 

This  text  is  full  of  consolation ;  which  in  a  precious  parable 
setteth  forth  Christ  our  Lord,  and  teacheth  what  manner  of  per- 
son he  is,  w4iat  his  works  are,  and  what  affection  he  has  toward 
man.  Nevertheless,  it  cannot  be  distinctly  understood,  by  com- 
paring together  light  and  darkness,  day  and  night ;  that  is,  a  good 
and  evil  shepherd,  as  the  Lord  doth  in  this  place.  Ye  have  often- 
times heard  that  God  hath  instituted  and  ordained  two  sorts  of 
preaching  in  the  world  :  One  is,  when  the  word  of  God  is  preach- 
ed, which  saith,  "  Thou  shalt  have  no  other  gods  before  me. 
Thou  shall  not  kill ;  thou  shalt  ^ot  commit  adultery;  thou  shalt 
not  steal,"  &c.  Ex.  xx.  It  also  t^Ivreatens  that  he  who  doth  not 
keep  these  precepts,  sliall  die. 

But  that  preaching  doth  justify  no  man.  Although  a  man  be 
thereby  ©empelkid  to  show  himcslf  codly  outwardly,  before  men, 

630 


LUTHER'S  SERMONS.  131 

yet  notwithstanding,  he  is  offended  at  the  law  in  his  heart,  and 
had  much  rather  there  were  no  law.  The  other  ministry  of  the 
word,  is  the  gospel ;  which  shows  where  is  to  be  received  that 
which  the  law  requireth.  It  neither  urgeth  nor  threateneth;  but 
allureth  men  gently.  It  showelh  them  what  they  must  receive 
and  take,  whereby  they  may  become  righteous :  Behold,  here  is 
Jesus  Christ !  he  direcleth  them.  These  disagree  one  with  an- 
other, as  much  as  to  receive  and  give,  to  exact  and  reward. 

This  difference  should  be  well  understood  and  explained.  To 
hardened  and  untractable  men,  who  feel  not  the  gospel,  the  law 
is  to  be  preached :  and  they  are  to  be  urged  till  they  begin  to  feel 
mollified  and  humbled,  and  acknowledge  their  disease;  then  is 
the  time  to  begin  to  preach  the  gospel.  These  two  sorts  of 
preaching  were  instituted  and  ordained  by  the  Almighty ;  besides 
these  there  are  others  which  were  not  ordained  of  God,  but  are 
traditions  invented  by  men ;  ordained  by  the  fope  and  his  prelates, 
wherewith  they  have  perverted  the  gospel.  These  are  not  worthy 
to  be  called  shepherds  or  hirelings;  but  they  are  those  whom 
Christ  calleth  thieves,  robbers,  and  wolves. 

If  we  would  guide  men  in  the  right  way,  it  must  be  done  by 
the  word  of  God ;  if  it  be  not  done,  we  surely  labour  in  vain. 
Christ  treateth  here  of  the  second  ministry  of  the  word,  and 
describeth  of  what  sort  it  is :  he  maketh  himself  the  chief,  yea, 
the  only  shepherd :  for  he  whom  he  doth  not  feed  remains  unfed. 
Ye  have  heard  that  our  Lord  Jesus  Christ,  after  his  passion  and 
death,  was  raised  from  the  dead,  and  entered  into  immortality : 
not  that  he  might  sit  idle  in  heaven  and  rejoice  with  himself,  but 
that  he  might  receive  a  kingdom,  and  execute  the  functions  of  a 
governor  and  king ;  of  which  all  the  prophets,  yea,  and  the  whole 
scripture,  treats  at  large. 

We  must  continually  acknowledge  him  to  be  our  governor  and 
ruler ;  neither  must  we  think  that  he  is  idle  in  heaven,  but  that  he 
doth  from  above  govern  and  direct  all  things ;  who  hath  an  espe- 
cial care  of  his  kingdom,  which  is  the  christian  faith ;  therefore 
it  must  needs  be  that  his  kingdom  will  flourish  among  us  here  on 
earth.  Of  this  kingdom,  we  have  elsewhere  said,  that  it  is  so 
ordained  that  we  increase  every  day,  and  become  purer ;  and 
that  it  is  not  governed  by  any  force  or  power,  but  by  preaching 
alone ;  that  is,  by  the  gospel.  Tliis  gospel  cometh  not  from  man, 
but  it  was  brought  by  Jesus  Christ  himself;  and  afterwards  put 
into  the  hearts  of  the  apostles  and  their  successors,  that  they 
might  comprehend  it,  and  speak  and  publish  it. 

Hereby  is  his  kingdom  governed,  wherein  he  so  reigneth,  that 
all  the  power  thereof  consisteth  in  the  word  of  God.  Now  who- 
soever shall  hear  and  believe  this,  pertaineth  to  this  kingdom. 
Moreover,  thi^  word  is  made  so  effectual,  that  it  bringeth  an 
abundance  of  all  the  good  things  which  are  necessary  to  man. 

681 


132  LUTHER'S  SERMONS. 

¥oY  it  is  the  power  of  God  which  is  able  to  save  every  one  that 
believeth;  as  Paul  saith  to  the  Romans;  if  thou  believe  that 
Christ  died  for  thee,  to  deliver  thee  from  evil,  and  cleave  unto 
the  word,  it  is  certain  that  no  creature  is  able  to  overthrow  thee. 
For  as  none  are  able  to  overthrow  the  vi'ord,  neither  shall  any 
be  able  to  hurt  thee  if  thou  trust  in  it.  By  the  word  thou  shalt 
overcome  sin,  death,  Satan,  and  hell ;  and  to  that  thou  must  flee, 
for  in  it  thou  shalt  find  peace,  joy,  and  eternal  life ;  and  be  made 
partaker  of  all  the  good  things  that  are  promised  in  the  word. 

Wherefore,  the  government  of  this  kingdom  is  marvellous. 
The  word  is  published  and  preached  through  the  whole  world ; 
but  the  power  thereof  is  secret ;  it  must  be  felt  and  tasted  in  the 
heart.  We  therefore  of  the  ministry  are  able  to  perform  nothing 
more  than  to  become  the  instruments  through  which  our  Lord 
Christ  openly  preacheth  the  word ;  for  he  suffereth  the  word  to 
be  published  abroad,  that  every  one  may  hear  it.  But  faith 
maketh  us  to  feel  it  inwardly,  in  the  heart ;  yea,  it  is  the  secret 
work  of  Christ,  when  one  knoweth  what  is  his  duty,  and  is 
willing  to  do  according  to  his  divine  will  and  pleasure. 

That  these  things  may  be  better  understood,  we  will  now  treat 
of  our  text,  wherein  Christ  saith,  "  I  am  the  good  shepherd  ?" 
What  is  a  good  shepherd  ?  A  good  shepherd,  saith  Christ,  giveth 
his  life  for  his  sheep :  and  I  leave  my  life  for  my  sheep.  Here 
the  Lord  declareth  what  his  kingdom  is,  by  the  parable  of  the 
sheep.  The  sheep  is  of  that  nature,  that  it  quickly  knoweth  the 
voice  of  its  shepherd  ;  neither  followeth  it  the  voice  of  another ; 
but  always  cleaveth  to  its  own,  and  seeketh  help  of  him,  not  be- 
ing able  to  help  itself.  The  sheep  cannot  feed  itself,  nor  preserve 
itself  from  the  wolves ;  but  is  altogether  dependent  upon  the 
shepherd. 

Christ  therefore  bringeth  the  quality  and  nature  of  the  sheep 
as  a  parable ;  and  transformeth  himself  into  a  shepherd :  whereby 
he  showeth  what  his  kingdom  is :  which  consisteth  in  feeding  his 
sheep ;  that  is,  miserable,  needy,  and  wretched  men,  that  have 
no  help  or  counsel  but  in  him  alone.  That  we  may  declare  this 
more  plainly,  we  will  quote  a  passage  from  Ezekiel :  chap,  xxxiv. 
"  Should  not  the  shepherds  feed  the  flocks  ?  why  therefore  do  ye 
feed  yourselves  'I  Ye  eat  the  fat,  and  ye  clothe  you  with  the 
wool ;  ye  kill  them  that  are  fed ;  but  ye  feed  not  the  flock.  The 
diseased  have  ye  not  strengthened,  neither  have  ye  healed  that 
which  was  sick,  neither  have  ye  bound  up  that  which  was  broken, 
neither  have  ye  brought  again  that  which  'was  driven  away, 
neither  have  ye  sought  that  which  was  lost;  but  with  force  and 
with  cruelty  have  ye  ruled  them.  And  they  were  scattered,  be- 
cause there  is  no  shepherd ;  and  they  became  meat  to  all  the 
beasts  of  the  field,  when  they  were  scattered.     My  sheep  wan- 

682 


LUTHER'S  SERMONS.  133 

dered  through  all  the  mountains,  and  upon  every  high  hill :  yea, 
my  flock  was  scattered  upon  all  the  face  of  the  earth." 

What  he  hercsaith  should  be  particularly  noticed.  The  mean- 
ing is,  that  he  will  have  the  weak,  sick,  broken,  abject,  and  lost, 
to  be  strengthened,  healed,  cured,  and  sought  after;  not  spoiled 
and  destroyed.  These  things,  saith  he  to  the  shepherds,  ye  ought 
to  do;  but  ye  have  done  none  of  them.  Wherefore  I  myself,  (as 
he  afterwards  saiih,)  will  deal  thus  with  my  sheep :  "  That  which 
is  lost,  will  I  seek  again ;  that  which  is  driven  away  will  I  bring 
again  ;  and  to  that  which  is  not  well,  will  I  prepare  a  remedy,  and 
heal  it."  Here  we  see  that  the  kingdom  of  Christ  is  such  as  per- 
taineth  to  the  weak,  diseased,  and  feeble ;  the  preaching  whereof 
is  full  of  comfort;  although  we  do  not  thoroughly  feel  our  misery 
and  weakness :  if  we  did,  we  should  forthwith  run  to  him. 

But  how  did  those  shepherds  behave  themselves?  they  ruled  in 
rigour,  and  strictly  exacted  obedience  to  the  law.  Moreover, 
they  added  their  own  traditions ;  as  they  do  also  at  this  day ;  and 
if  they  be  not  kept,  they  cry  out  and  condemn  him  that  trans- 
gresseth  them,  so  that  they  do  nothing  but  urge  more  and  more 
their  own  inventions.  But  this  is  not  the  way  to  feed  and  govern 
souls;  Christ  is  not  such  a  shepherd:  for  by  such  manner  of  feed- 
ing, none  are  helped,  but  the  sheep  are  utterly  lost.  We  shall 
now  make  some  remarks  upon  the  preceding  passage  of  the  pro- 
phet. First,  he  saith  that  the  weak  sheep  are  to  be  strengthened; 
that  is,  the  consciences  which  are  weak  in  faith,  and  have  a  sor- 
rowful spirit,  and  are  of  faint  courage,  are  not  to  be  enforced.  It 
must  not  be  said  unto  them,  thou  must  do  this,  thou  must  be 
strong ;  for  if  thou  art  weak  thou  art  ordained  to  eternal  punish- 
ment !     This  is  not  the  way  to  strengthen  the  weak. 

Paul  saith,  Rom.  xiv.  "  Him  that  is  weak  in  the  faith  receive 
ye,  but  not  to  doubtful  disputations."  He  likewise  adds,  Rom. 
XV.  "  We  then  that  are  stronsj  oucrht  to  bear  the  infirmities  of  the 
weak."  Wherefore  they  are  not  to  be  severely  compelled,  but 
comforted;  that  although  they  be  weak,  they  may  not  despair, 
for  they  shall  become  stronger.  Isaiah  the  prophet,  spake  of 
Christ  in  the  following  words :  "  A  bruised  reed  shall  he  not 
break,  and  the  smoking  flax  shall  he  not  quench."  chap.  xlii.  The 
bruised  reed  signifieth  miserable,  weak,  and  bruised  consciences; 
which  are  so  easily  shaken,  that  they  tremble,  and  sometimes  lose 
their  confidence  in  God.  .  With  these  God  does  not  deal  rigor- 
ously, but  in  a  gentle  manner;  lest  he  break  them. 

The  smoking  flax,  which  as  yet  burns  a  little,  and  emits  more 
smoke  than  fire,  are  the  same  consciences ;  they  ought  not  to 
despair,  for  he  will  not  utterly  extinguish  them ;  but  will  always 
kindle  them,  and  more  and  more  strengthen  them.  This,  to  him 
that  truly  knoweth  it,  is  a  great  comfort.  He  that  doth  not  gently 
handle  weak  consciences  after  this  sort    doth   not  execute  the 

M         683 


134  LUTHER'S  SERMONS. 

office  of  a  true  shepherd.  Afterwards,  the  prophet  saith,  "  That 
which  was  diseased,  ye  ought  to  have  succoured."  Who  are 
those  diseased  ones'?  they  who  in  their  manner  of  hving,  and 
their  outward  works,  have  certain  diseases  and  vices.  The  first 
pertaineth  to  the  conscience  when  it  is  weait ;  the  other  to  the 
manners  or  condition  of  life ;  as  when  one  is  carried  with  a  wilful 
mind,  and  a  wayward  disposition ;  and  by  wrath  and  evil  doings 
offend;  as  even  the  apostles  sometimes  did. 

Such  as  are  so  vicious  in  the  sight  of  men,  that  they  are  even 
an  offence  to  others,  God  will  not  have  rejected  and  despaired  of; 
for  his  kingdom  is  not  of  such  a  nature  that  the  strong  and  whole 
only  should  live  therein,  but  Christ  is  placed  in  it  that  he  may 
take  care  of  such  as  are  weak  and  helpless.  Sometimes  we  are 
so  weak  and  sick,  that  we  almost  despair  of  being  subjects  of 
this  kingdom :  but  the  more  we  feel  our  disease,  so  much  the 
more  we  must  strive  to  come  to  him  ;  for  he  is  always  ready  to 
heal  us.  If  we  are  weak  and  oppressed,  and  in  great  afiliction, 
we  have  more  reason  to  go  to  Christ ;  acknowledging  ourselves 
sinners,  that  he  may  help  and  justify  us ;  for  the  greater  our 
disease  is,  the  more  needful  it  is  for  us  to  be  healed. 

Christ  requireth  these  things  of  us,  and  allureth  us  to  come  to 
him  boldly  and  cheerfully.  Others  who  are  not  such  shepherds, 
think  they  make  men  righteous,  if  they  exact  much  of  them,  and 
urge  them  much;  whereby  they  only  make  those  who  are  evil, 
worse ;  as  the  prophet  saith,  "  The  broken  have  ye  not  bound 
together."  To  be  broken,  is  as  when  one  has  a  leg  broken,  or  a 
wound  inflicted  somewhere  else ;  that  is,  when  a  christian  is  not 
only  so  diseased  and  weak  that  he  stumbleth,  but  also  runneth 
into  such  great  temptations  that  he  breaketh  some  part,  and  even 
denieth  the  gospel,  after  the  manner  of  Peter,  who  forswore 
Christ. 

Now,  if  any  one  should  so  stumble  that  he  was  compelled  to 
go  back,  and  be  utterly  cast  down  in  mind,  we  must  not  yet  cast 
him  off;  as  though  he  would  never  more  pertain  to  the  kingdom 
of  Christ.  We  must  leave  Christ's  property  to  himself;  that  his 
kingdom  may  remain  mere  mercy  and  grace  ;  whose  desire  is  to 
help  them  only  that  are  grieved  with  their  calamity  and  misery, 
and  greatly  desire  to  be  delivered  from  it :  that  his  kingdom  may 
altogether  abound  with  comfort,  and  he  be  the  gentle  shepherd 
that  provoketh  and  allureth  all  who  come  to  him.  And  all  this 
is  done  by  the  gospel ;  whereby  the  weak  are  to  be  strengthened, 
and  the  sick  healed. 

This  word  is  sufficient  for  all  the  distresses  of  conscience; 
giving  abundant  comfort  to  all,  though  they  be  ever  so  great  sin- 
ners. Christ,  therefore,  alone  is  the  good  shepherd;  who  healeth 
all  sorts  of  diseases,  and  helpeth  them  that  are  fallen.  He  that 
doth  not,  is  not  a  shepherd.     The  prophet  thus  remarks :  "  Ye 

684 


LUTHER'S  SERMONS.  135 

have  not  brought  again  that  which  was  driven  away."  What  is 
that  which  was  driven  away !  The  despised  soul  that  is  so 
scorned  and  contemned,  that  whatsoever  christian  doctrine  is 
bestowed  upon  it,  is  thought  to  be  in  vain.  Yet  Christ  will  not 
suffer  it  to  be  dealt  with  in  a  harsh  manner;  his  kingdom  is  not 
compassed  with  so  strait  bounds,  that  only  the  strong,  whole 
and  perfect,  flourish  therein ;  for  this  pertaineth  to  the  heavenly 
life  to  come ;  but  in  this  kingdom,  only  grace  and  mercy  must 
abound. 

As  God  promised  to  the  children  of  Israel ;  Ex.  iii.  That  he 
would  bring  them  to  a  land  flowing  with  milk  and  honey.  The 
prophet  concludeth ;  "  The  lost  have  ye  not  sought."  That  is  lost 
which  seemeth  to  be  condemned  ;  of  the  return  whereof  there  is 
scarcely  any  hope :  of  which  sort  in  the  gospel  were  publicans 
and  harlots;  and  at  this  day,  they  who  have  not  a  spark  of  god- 
liness, but  are  untractable  and  unruly.  Notwithstanding,  these 
are  not  to  be  left,  but  means  should  be  used,  that  at  the  last  they 
may  be  reclaimed  and  brought  into  the  right  way.  Which  Saint 
Paul  ofttimes  did ;  as  when  he  delivered  two  of  this  sort  to 
Satan:  1  Tim,  i.  "I  have  delivered  them  unto  Satan,  that  they 
may  learn  not  to  blaspheme."  And  again  he  saith,  1  Cor.  v. 
'•  To  deliver  such  a  one  unto  Satan  for  the  destruction  of  the  flesh, 
that  the  spirit  may  be  saved  in  the  day  of  the  Lord  Jesus." 

These  he  cast  oft'  as  condemned ;  yet  he  did  not  despair  of 
them.  Christ  should  be  preached,  as  rejecting  no  man,  although 
he  be  weak :  but  that  he  willingly  receiveth,  comforteth,  and 
strengtheneth  every  one;  so  that  he  always  appeareth  to  be  the 
good  shepherd.  Therefore  it  comes  to  pass,  that  men  willingly 
resort  to  him,  and  that  there  is  no  need  to  compel  them.  The 
gospel  so  allureth  and  maketh  them  willing,  that  they  come  with 
love  and  pleasure,  and  with  all  boldness ;  whereby  their  love  to 
Christ  is  increased,  so  that  they  do  every  thing  willingly,  who 
before  were  to  be  urged  and  compelled.  If  we  be  compelled, 
we  act  grudgingly,  and  unwillingly,  which  God  abhorreth. 

When  we  perceive  that  God  dealeth  so  lovingly  and  gently 
with  us,  our  hearts  become  ravished,  so  that  we  cannot  stay 
ourselves,  but  are  constrained  to  run  unto  him,  leaving  all  other 
things  for  his  sake.  Consider  how  great  an  evil  it  is,  when  one 
judgeth  another.  The  kingdom  of  Christ,  as  we  have  heard,  is 
so  ordained,  that  it  healeth  and  justifieth  only  sick  and  miserable 
consciences ;  wherefore  those  who  have  regard  only  to  the  strong 
and  whole  are  much  deceived.  It  is  great  and  effectual  know- 
ledge whereby  Christ  is  known.  It  is  grafted  in  us  by  nature,  to 
be  altogether  evil  and  wicked ;  yet  notwithstanding  we  would 
have  every  one  honest :  we  earnestly  regard  strong  christians ; 
not  looking  to  the  sick  and  weak,  thinking  them  not  to  be  chris- 
tians, though  we  at  the  same  time  exceed  them  in  wickedness. 

685 


136  LUTHER'S  SERMONS. 

The  cause  of  this  is  our  corrupt  nature,  and  our  blind  reason ; 
which  would  measure  the  kingdom  of  God  by  our  own  judgment ; 
whereby  we  think  those  things  unclean  before  God,  which  seem 
unclean  to  us ;  but  this  opinion  must  be  removed  from  our  minds. 
It  will  be  said,  alas !  what  will  become  of  me  if  all  christians 
must  be  whole,  strong,  and  godly  ?  When  shall  I  attain  those 
things  ?  In  this  manner  thou  wilt  bring  thyself  into  such  a  per- 
plexity, that  thou  shalt  not  attain  unto  true  comfort  and  joy. 
Thou  must  be  so  affected,  that  thou  wilt  say,  most  gracious 
Saviour,  although  I  find  myself  altogether  weak  and  diseased, 
and  in  a  wretched  state,  yet  I  will  not  cast  off  my  hope,  but  will 
flee  unto  thee,  that  thou  mayest  succour  me,  for  thou  only  art 
the  true  shepherd ;  wherefore  I  will  not  despair,  nor  be  discou- 
raged, although  I  come  void  of  works. 

We  must  be  diligent,  that  we  may  become  wise  and  know 
Christ.  In  his  kingdom  only  the  weak  and  diseased  are  con- 
versant ;  it  being,  as  it  were,  a  mere  hospital,  in  which  only  the 
sick  and  feeble  lie,  of  whom  a  care  must  be  taken.  But  few  men 
have  this  knowledge,  for  it  is  not  easily  attained ;  it  is  even  some- 
times wanting  in  them  who  have  the  gospel  and  spirit.  Some 
men  look  into  the  scripture,  which  setteth  forth  the  kingdom  of 
Christ,  affirming  it  to  be  precious  ;  nevertheless  they  pay  but  little 
attention  to  the  signification  of  the  words  therein  contained,  nei- 
ther do  they  perceive  that  true  wisdom  is  hidden  therein,  which 
far  excelleth  our  wisdom. 

Christian  wisdom  does  not  consist  in  seeking  the  company  of 
those  that  are  accounted  wise  and  skilful,  and  to  make  mention, 
and  talk  of  them ;  but  to  be  occupied  among  the  unwise,  and 
those  that  lack  understanding,  that  they  may  forsake  sin  and  fool- 
ishness, and  embrace  righteousness,  and  sound  understanding. 
Therefore  it  appeareth  that  christian  wisdom  doth  not  consist  in 
lofty  looks,  and  seeing  ourselves  in  things  high  and  wise,  as  in  a 
glass,  but  that  we  look  to  those  things  which  are  below,  and  mark 
that  which  is  humble.  He  thatknoweth  these  things,  let  him  give 
thanks  to  God ;  for  by  this  knowledge  he  is  able  to  prepare  and 
apply  himself  to  every  thing  that  shall  take  place  in  the  world. 
But  ye  shall  find  many,  yea,  even  among  those  that  preach  the 
gospel,  who  are  not  thus  far  enlightened. 

Heretofore  we  have  been  taught  that  none  must  come  to  Christ, 
till  he  be  altogether  clean ;  thou  must  therefore  forsake  this  opi- 
nion, that  thou  mayest  attain  to  true  understanding,  and  know 
Christ  aright ;  as  the  true  and  good  shepherd.  He  compareth  the 
good  shepherd  with  the  evil,  or  hireling,  in  the  follow^ing  passage: 
"  The  good  shepherd  giveth  his  life  for  the  sheep.  But  he  that  is 
an  hireling,  and  not  the  shepherd,  whose  own  the  sheep  are  not, 
seeth  the  wolf  coming,  and  leaveth  the  sheep,  and  fleeth  ;  and  the 

686 


LUTHER'S  SERMONS.  13T 

wolf  catcheth  them,  and  scattereth  the  sheep.  The  hireling  fleeth, 
because  he  is  an  hireUng,  and  careth  not  for  the  sheep." 

It  is  true,  indeed,  that  Christ  is  the  only  shepherd:  the  name  of 
Christ  belongs  to  him  alone ;  yet  he  communicates  the  same  to 
us,  that  we  may  be  called  Christians.  In  the  same  manner,  al- 
though he  be  the  only  shepherd,  yet  he  imparteth  the  same  name 
to  those  that  be  of  the  ministry.  Matthew  likewise  forbiddeth 
our  calling  any  man  father  on  earth  :  for  one  is  our  Father,  which 
is  in  heaven.  (Chap,  xxiii.)  Notwithstanding,.  Paul  calleth  him- 
self the  father  of  the  Corinthians,  when  he  saith  ;  *'  In  Christ  Jesus 
I  have  begotten  you  through  the  gospel."  (1  Cor.  iv.)  Therefore 
it  seemeth  as  though  God  alone  would  have  the  name  of  father; 
and  at  the  same  time  granteth  the  same  name  to  men,  that  they 
also  may  be  fathers;  howbeit,  not  of  themselves,  but  by  Christ: 
even  as  we  are  called  Christians  ;  not  that  we  have  any  thing  of 
ourselves,  but  that  all  things  are  given  us  through  Christ. 

Christ  saith,  moreover,  "  He  that  is  an  hireling,  and  not  the 
shepherd,  whose  own  the  sheep  are  not,  seeth  the  wolf  coming, 
and  leaveth  the  sheep  and  fleeth,"  &c.  This  surely  is  a  hard 
saying ;  that  they  which  preach  the  gospel,  and  strengthen  and 
heal  the  sheep,  should  at  last  suffer  them  to  be  caught  and  torn 
in  pieces :  while  they  themselves  flee  away  when  the  sheep  have 
the  most  need  of  help.  As  long  as  the  wolves  do  not  appear, 
they  do  their  duty  carefully  and  diligently;  but  as  soon  as  the 
wolf  appears,  they  immediately  leave  the  sheep.  If  they  have 
fed  them  well  and  made  them  fat,  strong,  and  whole,  they  are 
the  better  liked  by  the  wolves. 

But  what  is  the  hidden  meaning  of  this  parable  1  The  mean- 
ing of  Christ  is  this ;  in  my  kingdom,  (which  consisteth  in  nothing 
else,  but  strengthening  the  weak,  healing  the  sick,  and  encourag- 
ing the  faint-hearted,)  the  holy  cross  shall  not  be  wanting.  When 
it  is  preached  that  Christ  onl}',  whose  silly  sheep  we  are,  hath 
the  care  of  us,  strengtheneth,  healeth,  and  helpeth  us,  that  our  own 
strength  and  works  are  of  no  importance,  the  world  cannot  abide 
it:  so  that  it  is  a  natural  consequence  for  the  gospel  to  bring  the 
cross  with  it;  inseparably  accompanying  it;  and  he  that  will  un- 
feignedly  profess  it  before  the  world,  must  expect  to  bear  perse- 
cution. This  being  the  case,  it  is  not  difficult  to  perceive  the 
difference  between  the  true  shepherds  and  the  hirelings. 

The  hireling  preacheth  the  gospel  as  long  as  he  is  reported 
among  men  to  be  learned,  godly,  and  holy.  But  when  he  is  re- 
proved, or  called  a  heretic  and  wicked  man,  or  requested  to  make 
a  recantation,  he  either  recanteth  or  leaveth  the  flock  without  a 
shepherd :  their  case  then  becomes  worse  than  it  was  before. 
What  doth  it  avail  the  sheep,  even  if  they  were  well  fed  before  1 
If  they  were  true  shepherds,  they  would  lose  their  lives  rather 
18  m2  687 


138  LUTHER'S  SERMONS. 

than  leave  the  sheep  to  the  jaws  of  the  wolves ;  and  would  be 
ready  to  offer  their  neck  to  the  axe  for  the  sake  of  the  gospel. 

They  therefore  are  not  good  shepherds,  who  preach  the  gospel 
that  they  may  thereby  obtain  honour  and  riches ;  without  doubt 
these  are  hireHngs,  who  seek  their  own  glory  even  in  sound  doc- 
trine, and  in  the  word  of  God.  Wherefore  they  abide  no  longer 
than  they  receive  honour,  praise,  and  benefit  thereby.  As  soon 
as  the  wolf  cometh,  they  go  back,  deny  the  word,  and  flee  away ; 
leaving  the  sheep,  earnestly  seeking  for  pasture  and  their  .shep- 
herd, that  he  may  keep  them  from  injury :  but  the  good  shepherd 
never  leaveth  his  sheep  in  the  time  of  danger,  but  always  remains 
with  them  to  strengthen  and  del'end  them. 

These  things  may  happen  to  us  in  some  future  time ;  we  may 
be  beset  in  the  same  manner.  Then  the  preachers  will  shut  their 
mouths  and  provide  for  their  safety  by  fleeing  away ;  the  sheep 
shall  be  dispersed  ;  one  will  be  carried  this  way,  and  another 
that;  God  grant  that  some  of  them  may  stand  valiantly  in  de- 
fence of  the  gospel,  and  spend  their  blood,  if  the  case  so  require, 
in  delivering  their  sheep !  Thus  Christ  hath  described  the  hire- 
lings in  their  true  colours ;  who  thus  saith ;  "lam  the  good  shep- 
herd, and  know  my  sheep,  and  am  known  of  mine."  He  speaketh 
here  of  the  peculiar  duty  that  belongs  to  himself:  I  know  my 
sheep,  saith  he,  and  they  likewise  know  me.  Christ  knoweth  us 
to  be  his  sheep,  and  we  know  him  to  be  our  shepherd. 

He  knoweth  us  to  be  weak  and  diseased ;  but  even  those  that 
are  he  doth  not  cast  off,  but  taketh  care  of  them,  and  healeth 
them ;  though  they  be  so  diseased  that  all  the  world  think  they 
are  not  his  sheep;  and  indeed  this  is  the  knowledge  of  the  world. 
But  Christ  doth  not  know  them  after  this  manner ;  neither  doth 
he  greatly  regard  what  manner  of  sheep  they  are,  but  considereth 
whether  they  belong  to  his  fold.  Those  therefore  are  true  shep- 
herds, who,  following  Christ,  know  their  sheep,  and  protect  them 
from  danger. 

My  Father  knoweth  me,  saith  Christ,  but  the  world  knoweth 
me  not.  Therefore,  when  the  hour  shall  come  that  I  shall  die  an 
ignominious  death  upon  the  cross,  all  with  one  voice  will  cry  out, 
was  this  the  Son  of  God  I  he  must  needs  be  a  condemned  man, 
and  given  up  to  Satan  both  soul  and  body.  But  my  Father  will 
say  after  this  sort ;  this  is  my  well  beloved  Son,  the  King  and 
Saviour  of  mankind.  If  I  were  in  the  midst  of  hell,  or  in  the 
jaws  of  Satan,  I  should  come  out  again,  for  the  Father  will  not 
forsake  me.  I^ikewise  I  know  my  sheep,  and  they  know  me  : 
they  are  certain  that  I  am  a  good  shepherd;  therefore  they  come 
to  me  for  succour.  They  cleave  to  me,  knowing  that  they  are 
subject  to  manifold  infirmities  and  diseases;  and  knowing  that  I 
would  have  such  resort  to  me. 

Other  sheep  I  have,  which  are  not  of  this  fold  :  them  also  I 

688 


LUTHER'S  SERMONS.  139 

must  bring,  and  they  shall  hear  my  voice ;  and  there  shall  be  one 
fold  and  one  shepherd."  Some,  in  explaining  this  passage,  say 
before  the  latter  days,  the  whole  world  shall  become  christians ; 
this  is  a  falsehood  forged  by  Satan,  that  he  might  darken  sound 
doctrine ;  that  we  might  not  rightly  understand  it.  Beware, 
thei'efore,  of  this  delusion.  As  soon  as  the  gospel  was  published, 
it  was  preached  to  the  Jews ;  and  they  were  the  sheepfold.  But 
he  saith  that  he  hath  other  sheep  also,  which  are  not  of  this  fold, 
which  he  must  gather  together;  whereby  he  showeth  that  the 
gospel  must  be  preached  to  the  Gentiles,  that  they  also  may 
believe  in  Christ ;  that  of  the  Jews  and  Gentiles  may  be  made 
one  church.  This  was  performed  by  the  apostles,  who  preached 
the  gospel  to  the  Gentiles,  and  brought  them  to  the  true  faith. 

Thus,  there  is  one  body,  one  church,  one  faith,  one  hope,  one 
love,  and  one  baptism ;  which  continueth  at  this  day,  and  shall 
continue  to  the  end  of  the  world.  Therefore,  do  not  believe  that 
all  men  shall  have  faith  in  Christ ;  for  the  cross  must  always  be 
borne  by  us ;  the  greater  part  being  of  the  class  that  persecute 
christians.  The  gospel  must  be  continually  preached,  that  always 
some  may  be  brought  to  Christianity.  Thus  we  close,  having 
given  a  compendious  exposition  of  the  text. 


SERMON  VIII. 

John,  chap.  VI.,  From  the  44/A  to  the  b\st  verse,  inclusive. 

44.  No  man  can  come  to  me,  except  the  Father,  which  hath  sent  me,  draw 
him,  and  I  will  raise  him  up  at  the  last  day. 

45.  It  is  written  in  the  prophets,  And  they  shall  be  all  taught  of  God. 
Every  man,  therefore,  that  hath  heard,  and  hath  learned  of  the  Father,  cometh 
unto  me. 

46.  Not  that  any  man  hath  seen  the  Father,  save  he  which  is  of  God,  4ie 
hath  seen  the  Father. 

47.  Verily,  verily,  I  say  unto  you.  He  that  believeth  on  me  hath  everlast- 
ing life. 

48.  I  am  that  bread  of  life. 

49.  Your  fathers  did  eat  manna  in  the  wilderness,  and  are  dead. 

50.  This  is  the  bread  which  cometh  down  from  heaven,  that  a  man  may 
eat  thereof  and  not  die. 

51.  I  am  the  living  bread  which  came  down  from  heaven.  If  any  man  eat 
of  this  bread  he  shall  live  for  ever;  and  the  bread  that  I  will  give  is  my  flesh, 
which  I  will  give  for  the  life  of  the  world. 

The  sole  object  of  this  text  is,  to  .teach  us  the  nature  of  Chris- 
tian faith,  and  to  stimulate  us  to  the  exercise  of  it;  and,  indeed, 
the  general  tenor  of  the  Gospel  of  John  goes  but  little  farther 
than  to   instruct  us  how  we  must  believe   on  the  Lord  Jesus 

689 


140  LUTHER'S  SERMONS. 

Christ ;  and  that  such  a  faith  as  is  grounded  on  the  true  promise 
of  God  made  to  Christ,  will  save  us  ;  as  the  text  under  considera- 
tion plainly  declares.  Those,  therefore,  who  teach  any  other 
way  or  means  to  obtain  righteousness,  are  here  considered  as 
ignorant  of  the  true  way.  For  whatsoever  is  the  invention  of 
men,  can  avail  theni  nothing  towards  obtaining  salvation.  Although 
a  man  may  exercise  the  duties  of  godliness,  although  his  external 
works  may  appear  holy  before  men,  yet  he  will  not  be  able  to 
attain  unto  heaven,  unless  God,  through  his  word,  proffer  him  his 
divine  grace,  and  enhghten  his  understanding,  that  he  may  walk 
in  the  way  of  life. 

Now,  the  way  of  life  is  the  Lord  Jesus  Christ ;  and  he  that 
seeketh  another  way,  as  those  most  certainly  do  who  trust  in 
their  own  works,  erreth  from  the  right  and  true  way ;  for  Paul 
saith,  Gal.  ii.  "  If  righteousness  be  by  the  law,"  (that  is,  by  the 
works  of  the  law,)  "  then  Christ  died  without  a  cause."  Therefore, 
I  say,  a  man  must  be  as  it  were  bruised  and  broken  by  the  Gos- 
pel ;  he  must  be  humbled  from  the  bottom  of  his  heart ;  he  must 
feel  himself  weak  and  frail,  and  wholly  unable  to  do  any  thing 
of  himself  He  must  fall  prostrate  before  God,  and  cry.  Help 
me,  O  omnipotent  God,  merciful  Father,  I  am  not  able  to  help 
myself!    Help,  O  Lord  Christ,  mine  own  help  is  nothing ! 

Christ,  in  Luke  xx.  18.,  speaking  of  the  chief  corner-stone, 
which  was  rejected  of  the  builders,  saith :  *'  Whosoever  shall  fall 
upon  that  stone,  shall  be  broken ;  but  on  whomsoever  it  shall  fall, 
it  will  grind  him  to  powder."  Now  this  stone  is  Christ ;  therefore, 
we  must  either  fall  upon  him  through  a  sense  of  our  imbecility 
and  weakness,  and  so  be  broken,  or  he  will  fall  upon  us  in  his 
righteous  judgment,  and  we  shall  be  crushed  under  the  weight  of 
our  own  sins. 

Christ  saith  in  the  text,  "  No  man  can  come  to  me,  except  the 
Father  which  has  sent  me  draw  him ;  and  I  will  raise  him  up  at 
the  last  day."  The  conclusion  therefore  is,  that  he  whom  the 
Father  draweth  not,  and  who  cometh  not  to  the  Son,  shall  surely 
perish ;  for  he  is  the  only  name  given  unto  us  whereby  we  can  be 
saved;  and  without  him  there  is  no  salvation;  if  he  help  not,  our 
case  is  most  miserable.  Of  him  Peter  also  speaketh  in  the  Acts 
of  the  Apostles,  chap.  iv.  "This  is  the  stone  which  was  set  at 
nought  of  you  builders,  which  is  become  the  head  of  the  corner. 
Neither  is  there  salvation  in  any  other ;  for  there  is  none  other 
name  under  heaven  given  among  men,  whereby  we  must  be 
saved."  Where  then  is  the  doctrine  of  those  divines  and  school- 
men, who  have  taught,  that  by  many  ,works  we  must  attain  unto 
righteousness  ?  How  is  the  doctrine  of  that  great  master,  Aris- 
totle, confounded,  who  taught  that  reason  instructeth  men  to  do 
the  best  things,  and  is  always  ready  to  direct  them  in  the  right 
way!     For  this  doctrine  Christ  doth  here  disprove;   and  doth 

690 


LUTHEJR'S  SERMONS.  141 

positively  assert,  that  unless  the  Father  draw  us  to  him  we  shall 
perish  for  ever.  Hence,  all  men  must  confess  their  imbecility 
and  slowness  to  good  things ;  for  if  any  man  persuade  himself 
that  he  is  able  to  do  any  good  work  by  his  own  strength,  truly 
he  accuseth  Christ  of  falsehood  ;  and  with  great  arrogance,  pre- 
sumeth  to  come  to  heaven,  although  he  is  not  drawn  of  the  Father. 

The  word  of  God,  wherever  it  is  soundly  preached,  casteth 
down  whatsoever  things  are  highland  great ;. it  maketh  mountains 
even  with  valleys,  and  overtliovveth  all  bills;  as  the  prophet 
Esaias  saith,  "  that  all  hearts  hearing  the  word  may  despair  of 
themselvesj  otherwise  they  cannot  come  unto  Christ."  The  works 
of  God  are  such,  that  while  they  kill,  they  make  alive;  while 
they  condemn,  they  save;  as  Hannah,  the  mother  of  Samuel, 
singeth  of  the  Lord :  "  The  Lord  killeth  and  maketh  alive ; 
bringeth  down  to  the  grave,  and  setteth  up  again.  The  Lord 
maketh  poor,  and  maketh  rich ;  bringeth  low,  and  hea\ieth  up  on 
high." 

Wherefore,  if  a  man  be  so  stricken  of  God  in  his  heart,  that 
he  acknowledgeth  himself  such  a  one  as  ought  for  his  sins  to  be 
condemned,  he  surely  is  that  very  man  whom  God  by  his  word 
has  stricken,  and  by  this  stroke  hath  fastened  upon  him  the  bond 
of  his  divine  grace,  whereby  he  draweth  him,  that  he  may  pro- 
vide for  his  soul,  and  take  care  of  him.  At  first,  he  could  find 
within  himself  no  help,. nor  support,  neither  did  he  desire  any; 
but  now  he  hath  found  the  special  consolation  and  promise  of 
God,  which  is  this :  "  He  that  asketh  receiveth,  he  that  seeketh 
findeth,  and  to  him  that  knocketh  it  is  opened." 

By  such  a  promise,  man  is  more  and  more  comforted  in  mind, 
and  conceiveth  a  greater  trust  and  confidence  in  God  :  for  as 
soon  as  he  heareth  that  this  is  the  work  of  God  alone,  he  desireth 
of  him,  as  at  the  hand  of  his  merciful  father,  that  he  will  vouch- 
safe to  draw  him.  He  is  also  encouraged  to  lay  hold  on  the 
promises  of  God,  he  trusteth  in  his  word,  and  hereby  he  obtaineth 
a  certain  testimony,  that  he  is  one  whom  God  hath  drawn :  as 
John  saith  in  his  first  epistle,  v.  10.  "He  that  believeth  on  the 
Son  of  God,  hath  the  witness  in  himself." 

He  that  is  thus  taught  of  God,  he  that  hath  this  witness  in  him- 
self, will  find  God  no  other  than  a  helper,  a  comforter  and  a  Sa- 
viour. It  therefore  follows,  that  if  we  believe  aright,  God  will 
ever  be  to  us  a  comforter,  and  a  giver  of  every  good  and  perfect 
gift :  he  will  require  nothing  of  us,  but  will  freely  bestow  upon  us 
whatsoever  things  may  be  for  our  good ;  as  he  himself  saith,  in 
Psalms  viii.  "  I  am  the  liOrd  thy  God  who  brought  thee  out  of  the 
land  of  Egypt ;  open  thy  mouth  wide  and  I  will  fill  it."  Who 
would  notTove  such  a  God  ;  a  God  who  is  so  loving  and  kind  to 
us,  and  who  so  readily  oflTereth  us  his  divine  grace  and  good- 
ness ?  691 


142  LUTHER'S  SERMONS. 

They  who  do  unadvisedly  neglect  so  great  grace  as  is  offered 
to  them  by  God,  shall  in  no  wise  escape  his  severe  and  eternal 
judgment;  as  is  said  in  the  epistle  to  the  Hebrews  :  "  If  they  that 
transgressed  the  law  of  Moses  escaped  not  unpunished,  but  died 
without  mercy,  how  much  more  grievously  shall  God  punish 
them  who  count  the  blood  of  the  testament  as  an  unholy  thing, 
and  tread  under  foot  the  Son  of  God !" 

How  diligent  is  Paul  in  all  his  epistles  to  teach  how  the  true 
knowledge  of  God  may  be  obtained  !  How  ardently  doth  he  wish 
that  men  may  possess  this  knowledge  !  the  language  of  his  soul 
is,  if  ye  only  knew  and  understood  what  God  is,  ye  would  then 
be  safe :  then  ye  would  love  him,  and  do  all  things  that  are  ap- 
proved of  him.  How  desirous  is  he  also  that  those  who  have 
obtained  this  knowledge  should  increase  it !  Thus  he  saith.  Col.  i. 
"  We  cease  not  to  pray  for  you,  and  to  desire  that  ye  might  be 
filled  will*  the  knowledge  of  his  will  in  all  wisdom  and  spiritual 
understanding,  that  ye  might  walk  worthy  of  the  Lord,  pleasing 
unto  all,  being  fruitful  in  every  good  work,  and  increasing  in  the 
knowledge  of  God  ;  strengthened  with  all  might,  according  to  his 
glorious  power,  unto  all  patience  and  long  suffering  with  joyful- 
ness,  giving  thanks  unto  the  Father,  who  made  us  meet  to  be  par- 
takers of  the  inheritance  of  the  saints  in  light." 

Thus  we  learn  from  the  first  part  of  the  text,  that  the  know- 
ledge of  God  Cometh  from  the  Father:  that  it  is  necessary  he 
should  lay  the  foundation  of  our  building,  in  order  that  our  la- 
bour may  not  be  in  vain.  This  God  ef^ecteth  through  the  preach- 
ing of  his  word,  by  those  ministers  whom  he  hath  taught  and  sent 
forth  to  make  known  unto  us  the  way  of  salvation.  For  St.  Paul 
saith,  Rom.  x.  "  Faith  cometh  by  hearing,  and  hearing  by  the 
word  of  God."  And  first,  we  have  preached  unto  us  the  law ; 
whereby  we  learn  that  all  the  deeds  and  actions  of  our  lives,  al- 
though they  may  have  appeared  righteous  before  men,  are  of  no 
estimation  before  God ;  nay,  that  they  are  even  abhorred  and 
loathed  of  him  ;  and  that  it  is  utterly  impossible  for  us  to  obtain 
salvation  thereby.  Afterwards,  we  have  the  preaching  of  grace, 
which  teacheth  us,  that  although  we  cannot  be  saved  by  our  own 
works  of  righteousness,  yet  it  has  pleased  God  to  make  provision 
for  us,  in  order  that  we  may  not  be  utterly  condemned  and  cast 
off;  that  he  will  receive  us  in  the  name  of  his  beloved  Son, 
whom  he  has  given  unto  us  as  a  mediator  and  Saviour:  and  that 
he  will  even  make  us  heirs  in  his  kingdom ;  yea,  and  lords  over 
all  things  in  heaven  and  earth. 

When  the  preaching  of  the  law  takclh  hold  on  our  hearts, 
when  we  find  ourselves  condemned  with  all  our  works,  our  mind 
is  made  exceedingly  sorrowful,  we  sigh  unto  God  and  know  not 
what  to  do ;  our  conscience  is  evil  and  fearful,  we  can  see  no 
yvay  to  escape  fi  om  the  justice  of  God ;  and  thus  we  are  brought 

692 


LUTHER'S  SERMONS.  143 

to  the  very  brink  of  despair.  If,  when  in  this  situation,  we  hear 
the  preaching  of  the  gospel  of  grace,  if  the  way  to  Christ  be 
shown  us,  if  we  be  made  sensible  that  we  must  be  saved  through 
him  alone,  by  mere  grace  and  mercy  without  any  of  our  own 
works  and  merits,  then  is  the  heart  made  joyful,  and  hasteth 
to  lay  hold  on  this  grace,  as  the  thirsty  hart  runneth  unto  the 
water.  Thus  David  saith,  "  As  the  hart  desireih  the  water  brooks, 
so  longeth  my  soul  after  thee,  O  my  God :  my  soul  thirsteth  for 
God,  yea,  even  for  the  living  God." 

When  a  man  is  thus  taught  of  God,  and  cometh  to  Christ 
through  the  gospel,  he  heareth  the  voice  of  the  Lord  Jesus  Christ, 
which  strengtheneth  the  knowledge  that  God  hath  taught  him. 
He  findeth  God  to  be  none  other  than  a  Saviour  abounding  with 
grace,  and  that  he  will  be  favourable  and  merciful  to  all  who  will 
call  upon  him  in  the  name  of  his  Son.  For  the  Lord  saith, 
"  Verily,  verily,  I  say  unto  you,  he  that  believeth  in  me  hath  ever- 
lasting life.  I  am  that  bread  of  life.  Your  fiUhers  did  eat  manna 
in  the  wilderness,  and  are  dead.  This  4s  that  bread  that  cometh 
down  from  heaven,  that  he  who  eateth  of  it  shall  not  die.  I  am 
that  living  bread  which  came  down  from  heaven  ;  if  any  man  eat 
of  this  bread,  he  shall  live  for  ever ;  and  the  bread  that  I  will 
give  is  my  flesh,  which  I  will  give  for  the  life  of  the  world." 

In  these  words  the  soul  findeth  a  table  daintily  furnished, 
whereat  it  may  satiate  its  hunger.  This  is  that  supper,  to  the 
preparing  of  which  onr  Lord  hath  killed  his  oxen  and  his  fallings; 
and  he  hath  bidden  us  all  to  partake  of  it.  Therefore,  if  we 
commit  ourselves  confidently  unto  him,  and  cleave  to  his  word, 
his  spirit  will  dwell  in  us,  and  we  shall  continue  at  this  goodly  table 
for  ever.  The  living  bread  of  which  the  Lord  here  speaketh  is 
Christ  himself,  who  was  slain  for  us,  and  by  whom  we  are  fed. 
If  we  receive  but  a  morsel  of  this  bread  in  our  hearts,  and  retain 
it,  we  shall  be  for  ever  satisfied.  It  will  furnish  us  a  repast  at 
which  we  may  banquet  continually,  without  ever  being  cloyed. 

Now  to  enjoy  this  repast,  we  have  only  to  believe  in  the  Lord 
Jesus  Christ ;  that  he  is  made  unto  us  of  God,  as  Paul  saith,  1 
Cor.  i.  "  Wisdom,  righteousness,  sanctification,  and  redemption." 
He  that  partaketh  of  this  repast  shall  live  for  ever :  for  when  the 
Jews  were  in  contention  about  the  words  of  Christ,  he  saith, 
"  Verily,  verily,  I  say  unto  you,  except  ye  eat  the  flesh  of  the  son 
of  man,  and  drink  his  blood,  ye  have  no  life  in  you.  Whosoever 
eateth  my  flesh  and  drinketh  my  blood  hath  eternal  life,  and  I 
will  raise  him  up  at  the  last  day."  The  manna  which  the  fathers 
did  eat  in  the  desert,  could  not  save  from  death  ;  but  this  food 
maketh  us  immortal.  If  we  believe  in  Christ,  death  hath  no  power 
to  hurt  us  ;  nay,  there  is  no  more  death :  for  Christ  saith  unto  the 
Jews,  John  viii.  5L  "Verily,  verily,  I  say  unto  you,  if  a  man  keep 

693 


144  LUTHER'S  SERMONS. 

my  saying,  he  shall  never  see  death."  Here  it  is  evident  he 
speaketh  of  the  word  of  faith  and  the  gospel. 

But  it  may  be  said  that  the  righteous  die  notwithstanding:  that 
Abraham  and  the  holy  prophets  are  dead  ;  as  the  Jews  said  unto 
Christ.  I  answer:  The  death  of  Christians  is  only  a  sleep,  and 
it  is  commonly  thus  called  in  scripture.  For  a  Christian  tasteth 
and  seeth  no  death ;  that  is,  it  hath  no  pangs  to  him,  nor  doth  he 
fear  it.  It  is  to. him  only  a  passage  and  gate  to  life  ;  for  the  Sa- 
viour Jesus  Christ,  in  whom  he  believeth,  hath  overcome  death. 
Christ  saith,  John  v.  24.  "  Verily,  verily,  I  say  unto  you,  he  that 
heareth  my  word,  and  believeth  on  him  that  sent  me,  hath  ever- 
lasting life,  and  shall  not  comer  into  condemnation ;  but  is  passed 
from  death  into  life." 

Not  only  is  the  death  of  a  christian  free  from  terror,  but  his 
life  also  is  happy  and  joyful.  To  him  the  yoke  of  Christ  is  easy 
and  pleasant;  and  that  it  seemeth  grievous  to  others,  is  because 
the  Father  hath  not  yet  drawn  them ;  therefore,  they  can  take 
no  pleasure  in  doing  his  will,  nor  doth  the  gospel,  afford  them  any 
comfort.  But  to  those  whom  he  hath  drawn,  and  hath  taught  by 
his  spirit,  the  gospel  of  Christ  is  a  source  of  exceeding  joy  and 
consolation. 

Thus  ye  have  heard  how  ye  must  feed  by  faith  on  this  bread 
which  Cometh  down  from  heaven ;  that  is,  on  the  Lord  Jesus 
Christ;  which  ye  do  when  ye  believe  on  him  and  acknowledge 
him  as  your  Saviour;  and  throughout  the  chapter  from  which 
our  text  is  taken,  the  necessity  of  such  a  belief  is  strongly  en- 
forced. For  when  the  multitude  followed  Christ,  that  they  might 
eat  and  drink,  he  taketh  occasion,  to  recommend  unto  them  this 
spiritual  meat ;  and  signifieth  that  he  fed  them  with  bodily  meat, 
in  order  that  they  might  believe  on  him,,  and  thus  feed  on  that 
also  which  is  spiritual. 

In  this  manner  doth  Christ,  throughout  his  discourse,  endeavour 
to  persuade  men  to  lay  hold  on  this  bread  of  life.  In  what 
familiar  and  plain  language  doth  he  here  offer  himself  unto  us ! 
How  gently  and  graciously  doth  he  apply  himself  to  our  hearts, 
in  order  that  we  may  do  the  will  of  our  heavenly  Father !  which 
is  nothing  else  than  to  believe  on  his  Son ;  that  he  suffered  death 
for  our  sakes ;  that,  although  he  was  without  sin,  he  took  upon 
him  the  sins  of  the  world,  and  suffered  as  though  he  had  com- 
mitted them  himself;  that  he  did  the  same  willingly,  to  make 
atonement  for  our  transgressions,  in  order  that  he  might  receive 
us  as  brethren  and  sisters ; — if  we  believe  these  things,  we  do  the 
will  of  our  heavenly  Father ;  for  Christ  saith,  in  the  chapter  from 
which  the  text  is  taken,  "  This  is  the  will  of  him  that  sent  me, 
that  every  one  which  seeth  the  Son,  and  believeth  on  him,  may 
have  everlasting  life."    It  therefore  appeareth,  that  he  who  hath 

694 


LUTHER'S  SERMONS.  145 

faith  doth  the  will  of  God,  and  eateth  of  the  heavenly  bread  of 
which  we  have  been  speaking. 

The  bread  and  wine  whereof  we  partake  in  the  sacrament 
of  the  Lord's  Supper,  are  designed  to  represent  the  body  and 
blood  of  Christ.  This  supper  was  instituted  for  the  purpose  of 
reminding  us  of  the  sufferings  of  our  Saviour,  and  to  strengthen 
our  faith  in  order  that  we  may  be  assured  that  his  body  and 
blood  deliver  us  from  sin,  death,  Satan,  and  all  evil.  But  it 
may  be  asked,  how  shall  a  man  know  that  he  partaketh  of  this 
heavenly  bread,  and  is  called  to  this  spiritual  supper?  Answer: 
— Let  him  consider  the  matter  in  his  own  mind,  and  if  he  find 
that  he  hath  comfort  in  the  promises  of  God,  and  is  persuaded 
that  he  is  of  that  choice  company,  he  is  assuredly  such  a  one 
indeed ;  for  as  we  believe,  so  cometh  it  unto  us.  Such  a  man, 
moreover,  will  have  a  regard  for  his  neighbour ;  he  will  assist 
him  as  his  brother ;  he  will  deal  justly  with  him  ;  he  will  comfort, 
support,  and  encourage  him  —  in  short,  he  will  do  unto  him  no 
otherwise  than  he  desireth  to  be  done  unto  himself 

The  reason  why  the  mind  of  such  a  man  is  thus  disposed,  is, 
because  his  heart  is  filled  with  the  love  of  God,  and  he  therefore 
dehghteth  to  do  his  will.  It  is  now  a  pleasure  to  him  to  do  good 
to  his  neighbour,  and  he  is  even  grieved  if  there  be  none  to  whom 
he  may  be  serviceable.  He  also  deporteth  himself  with  humihty 
towards  all  men ;  he  doth  not  esteem  the  temporal  pleasures  and 
vanities  of  life;  he  judgeth  no  man;  he  defameth  no  man;  he 
interpreteth  all  things  in  the  most  favourable  manner.  When 
such  a  person  seeth  that  matters  go  not  well  with  his  neighbour; 
if  he  fainteth  in  faith,  if  he  waxeth  cold  in  love,  if  his  life  is  not 
every  way  approvable,  he  prayeth  for  him,  and  expostulateth 
with  him  as  a  brother.  He  is  likewise  sorely  grieved  if  he  chance 
to  commit  a  fault ;  he  imploreth  pardon  of  God,  and  is  ever  ready 
to  make  restitution  to  his  neighbour. 

But  he  that  is  destitute  of  faith,  he  that  is  not  taught  of  God, 
doth  not  feed  on  this  heavenly  bread,  neither  bringeth  he  forth 
these  fruits ;  for  where  a  right  faith  is  not  found,  such  fruits  are 
always  wanting.  Peter  therefore  teacheth  us  to  make  our  calling 
unto  salvation  sure,  by  good  works;  namely,  by  works  of  love 
to  our  neighbour,  doing  toward  him  as  toward  our  own  flesh  and 
blood.  Thus  much  shall  suffice,  concerning  this  text.  . 
19  N 

695 


146  LUTHER'S  SERMONS. 


SERMON  IX. 

Romans,  XIII., /ro»»  the  Wth  to  the  \Ath  verses,  inclusive. 

11.  And  that,  knowing  the  time,  that  now  it  is  high  time  to  awake  out  of 
sleep :  for  now  is  our  salvation  nearer  than  when  we  believed. 

12.  The  night  is  far  spent,  the  day  is  at  hand  :  let  us  therefore  cast  off  the 
works  of  darkness,  and  let  us  put  on  the  armour  of  light. 

13.  Let  us  walk  honestly,  as  in  the  day:  not  in  rioiing  and  drunkenness, 
not  in  chambering  and  wantonness,  not  in  strife  and  envying. 

14.  But  put  ye  on  the  Lord  Jesus  Christ,  and  make  not  provision  for  the 
flesh,  to  fulfil  the  lusts  iherenf. 

The  apostle,  in  this  text,  treateth  not  of  faith,  but  of  works, 
the  fruits  of  faith ;  and  showelh  how  the  Hfe  of  a  christian  should 
be  regulated,  as  respects  his  outward  conduct  before  men.  For 
faith  teacheth  only  how  we  must  live  in  the  spirit  before  God; 
which  subject  is  also  treated  at  large  in  this  same  epistle :  for 
Paul,  (Rom.  xii.)  divideth  the  office  of  preaching  into  two  parts, 
doctrine  and  exhortation ;  and  he  applieth  himself  with  earnest- 
ness to  both,  as  every  one  should  do  who  would  faithfully  dis- 
charge the  duties  of  a  christian  minister.  Doctrine  is  that  part 
of  preaching  by  which  men  are  taught  something  that  was  not 
known  before.  Exhortation  implieth  the  inciting  by  words  to 
the  practice  of  what  is  already  known.  If  we  carefully  examine 
the  text  before  us,  we  shall  find  that  it  is  not  so  much  the  design 
of  the  apostle  to  teach,  as  to  exhort  and  excite  men  to  the  per- 
formance of  those  duties  wherein  they  have  already  been  taught ; 
and  in  order  that  his  exhortation  may  be  the  more  effectual,  and 
that  it  may  the  more  readily  find  its  way  to  the  hearts  of  those 
to  whom  he  addresseth  himself,  he  employeth  certain  elegant  and 
figui^tive  forms  of  speech.  Thus,  the  words,  sleep,  darkness, 
light,  waking,  armour,  works,  the  day,  the  night,  which  he  here 
useth,  are  all  figuratively  applied ;  that  is,  they  represent  certain 
spiritual  things  which  bear  some  resemblance  to  the  natural 
things  signified  by  these  terms. 

By  sleep,  the  apostle  signifieth  a  certain  spiritual  torpor  wherein 
we  are  dead  to  good  works ;  and  by  loorhs  of  darkness  he  signi- 
fieth evil  works;  for  the  night  is  a  season  in  which  men  are  often 
drunken,  and  do  many  foul  deeds.  On  the  contrary,  to  avoke  out 
of  sleep  denoteth  spiritual  activity:  for  when  the  morning  cometh 
we  cast  oft"  sleep,  and  go  about  the  labours  of  the  day;  so  when 
we  receive  faith,  we  arise  from  our  spiritual  inactivity,  and  do 
good  works.  The  same  words  which  are  used  figuratively  in 
the  text,  are  also  applied  in  a  similar  manner  in  other  parts  of 
scrinture:  thus,  1  Thes.  v.  we  have  these  words:  "But  ye  bre- 

696 


LUTHER'S  SERMONrf.  147 

thren  are  not  in  darkness,  that  that  day  should  overtake  you  as  a 
thief.  Ye  are  all  the  children  of  light,  and  the  children  of  the 
day:  we  are  not  of  the  night,  nor  oi darkness.  Therefore  let  us 
not  sleep,  as  do  others,  but  let  us  watch  and  be  sober.  For  they 
that  sleep,  sleep  in  the  night;  and  they  that  be  drunken,  are 
drunken  in  the  night.  But  let  us,  who  are  of  the  day,  be  sober, 
putting  on  the  breast-plate  of  faith  and  love ;  and  for  a  helmet, 
the  hope  of  salvation." 

Now  let  us  see  what  similitude  there  is  between  natural  and 
spiritual  sleep.  He  that  is  asleep,  observeth  nothing  that  is  pass- 
ing in  the  world,  but  lieth  insensible  to  every  thing  around  him; 
he  neither  seeth,  heareth,  nor  feeleth,  for  all  his  senses  are,  as  it 
were,  closed  up.  Instead  of  realities,  his  mind  is  occupied  with 
dreams,  false  images,  and  evanescent  forms.  But  when  he 
awaketh,  those  delusive  visions  are  dissipated,  and  his  mind  is 
again  occupied  with  realities.  So  it  is  with  him  that  is  swallowed 
up  of  ungodliness;  he  is  spiritually  asleep;  for  he  perceiveth  none 
of  those  spiritual  good  things  which  are  offered  and  promised 
him  by  the  gospel,  although  they  be  near  at  hand ;  for  these 
things,  being  discerned  only  by  the  eye  of  faith,  are  removed  from 
natural  vision. 

So  long  as  we  continue  in  this  sleep  of  unbelief,  we  have  po 
sense  of  those  comforts  which  are  to  be  derived  from  the  gospel. 
Our  minds  are  totally  occupied  with  the  imaginary  good  things 
of  this  world,  such  as  riches,  promotions,  and  sensual  pleasures ; 
which,  contrasted  with  the  sublime  enjoyments  of  those  who  are 
made  alive  by  faith,  are  as  dreams  and  vain  visions,  compared  to 
substantial  realities.  But  when  we  awake  from  this  sleep,  and 
receive  faith,  all  desires  of  those  worldly  honours  and  pleasures 
vanish  and  fade  away ;  even  as  dreams  and  visions  of  the  night 
disappear,  when  we  awake  from  our  natural  sleep.  We  perceive 
them  to  be  nothing  but  vanities  and  idle  delusions,  incapable  of 
affording  permanent  satisfaction.  Thus  David  saith.  Psalm  Ixx. 
"  They  have  slept  their  sleep,  and  they  whose  hands  were  mighty 
have  found  nothing."  And  again.  Psalm  Ixxiii.  "  As  a  dream 
when  one  awaketh  ;  so,  O  Lord,  when  thou  awakest  thou  shall 
despise  their  image."  Thus  also  the  prophet  Isaiah,  chap.  xxix. 
"  It  shall  be  even  as  when  an  hungry  man  dreameth,  and,  behold, 
he  eateth  ;  but  he  awaketh,  and  his  soul  is  empty ;  or,  as  when 
a  thirsty  man  dreameth,  and,  behold,  he  drinketh ;  but  he  awaketh, 
and,  behold,  he  is  faint,  and  his  soul  hath  appetite;  so  shall  the 
multitude  of  all  the  nations  be  that  fight  against  mount  Zion." 
Thus  we  see  in  what  low  estimation,  those  hold  the  riches,  ho- 
nours, and  pleasures  of  the  world,  who  have  tasted  the  spiritual 
comforts  which  come  to  us  through  the  gospel. 

Thus  far  we  have  spoken  of  the  spiritual  application  of  the 
words,  sleep,  darkness,  the  day,  &c.  which  occur  in  the  text;  and 

697 


148  LUTHER'S  SERMONS, 

endeavoured  to  show  what  the  apostle  signifieth,  when  he  saith, 
"  It  is  high  time  to  awake  out  of  sleep."  Let  us  now  attend  to 
the  words  contained  in  the  latter  clause  of  the  same  verse :  "  For 
now  is  our  salvation  nearer  than  when  we  believed."  Here  the 
apostle  hath  reference  to  a  belief  in  the  promise  of  God  made  to 
Abraham ;  Gen.  xxii.  "  In  thy  seed  shall  all  the  nations  of  the 
earth  be  blessed."  This  blessing  promised  to  Abraham  and  his 
seed,  is  nothing  more  than  that  grace  and  salvation  through 
Christ,  which  are  offered  to  the  world  by  the  gospel ;  and  so  Paul 
interpreteth  it  in  Ram.  iv.  and  Gal.  iii.  For  Christ  is  that  seed 
of  Abraham,  in  whom  the  nations,  or  as  many  as  believe  on  him, 
are  blessed.  This  promise  was  continually  declared  and  held 
forth  by  the  prophets ;  for  they  all  wrote  of  the  coming  of  Christ, 
and  of  the  salvation  he  should  bring  by  his  sufferings.  This  pro- 
mise all  the  faithful  believed,  who  died  before  the  birth  of  Christ; 
and  by  this  faith  they  obtained  salvation.  But  what  they  be- 
lieved would  in  time  be  fulfilled,  we  believe  is  fulfilled;  namely, 
that  Christ  is  come ;  that  the  gospel  is  revealed  and  published ; 
and,  that  the  blessing,  which  was  looked  for,  is  spi'ead  over  the 
world.  Now,  as  we  believe  those  things  are  fulfilled,  which  the 
fathers  once  believed  should  come,  our  faith  is  made  stronger, 
and  our  redemption  more  certain  :  and  therefore,  our  salvation  is 
now  nearer  than  when  we  believed. 

Here  it  may  be  necesSary  to  observe,  that  as  the  fathers  had 
the  same  faith  in  Christ,  who  they  believed  would  come,  as  those 
who  believe  that  he  has  come,  therefore,  in  many  places  in  the 
scriptures,  those  who  were  before  the  incarnation  of  Christ,  took 
upon  themselves  the  person  of  those  who  came  after  it;  and 
those  who  came  after  it,  often  assumed  the  person  of  those  who 
were  before  it?  hence  Paul  saith,  ♦'Now  is  our  salvation  nearer 
than  when  we  (that  is,  the  Fathers)  believed."  We  must  not, 
however,  understand  this  as  referring  to  nearness  of  possession ; 
for  as  the  fathers  had  the  same  faith,  and  the  same  Saviour  as  we 
have,  salvation  was  as  near  to  them  as  it  is  to  us.  But  Paul  hath 
reference  to  tlie  nearness  of  revelation;  those  things  being  ful- 
filled which  were  promised,  the  Gospel  being  proclaimed  and 
preached  to  all,  and  salvation  is  said  to  be  nearer,  than  when 
those  things  were  hidden,  or  known  only  to  few. 

The  nigkt  is  far  spent,  the  day  is  at  hand:  The  meaning  of 
this  passage  is,  that  the  night  of  spiritual  darkness,  which  had 
hitherto  enwrapt  the  world,  is  passed  away,  and  that  the  glorious 
gospel  day  has  dawned  upon  us;  that  the  salvation  which  v^^as 
promised  to  Abraham  through  Christ,  hath  shone  forth,  by  the 
preaching  of  the  Gospel,  throughout  the  whole  world ;  giving 
light  unto  all  men,  and  raising  all  out  of  sleep;  showing  forth  true 
and  eternal  things,  and  enabling  us  to  walk  safely,  as  those  who 
walk  in  the  light.     Of  this  spiritual  day,  David  speaketh,  Psalm 

698 


LUTHER'S  SERMONS.  149 

cxviii.  "  This  is  the  day  which  the  Lord  hath  made ;  we  will  re- 
joice and  be  glad  in  it." 

The  sun  that  causeth  this  day,  is  the  Saviour  Jesus  Christ ;  for 
as  many  as  believe  in  him,  receive  the  beams  of  his  divine  grace 
and  righteousness ;  as  God  saith,  Mai.  iv.  "  Unto  them  that  fear 
my  name  shall  the  sun  of  righteousness  arise  with  healing  in  his 
wings."  And  again,  Christ  saith,  John  ix.  5,  "  As  long  as  I  am 
in  the  world,  I  am  the  light  of  the  world."  The  scriptures  do 
also  in  many  other  places  beautifully  set  forth  the  glory  of  that 
light  which  should  come  into  the  world  by  the  Gospel. 

The  Gospel,  or  glad  tidings,  is  so  called,  because  it  is  a  gra- 
cious message  of  God's  good  will  to  man.  It  is  that  which  quick- 
eneth,  maketh  joyful,  willing,  obedient,  and  ready  to  do  good 
works.  It  maketh  known  all  things  that  are  necessary  for  om- 
good.  It  teacheth  us  what  God  is,  what  we  are  ourselves, 
whence  we  came,  and  whither  we  go.  It  bringeth  to  view  the 
past,  and  openeth  to  us  the  future.  By  this  light  w§  are  shown 
how  we  ought  to  conduct  ourselves  in  all  things,  and  toward  all 
men. 

But  notwithstanding  so  great  light  come  into  the  world  by  the 
Gospel,  Satan  has  deceived  us,  miserable  creatures.  We  have 
neglected  to  search  for  truth  by  this  light,  whereby  all  things 
would  have  been  made  clear  and  manifest  to  us,  and  have  sought 
for  it  in  the  speculations  of  philosophers  and  heathen  men,  who 
have  not  so  much  as  by  a  dream  known  aught  of  these  things; 
and  thus  we  have  suffered  ourselves  to  be  blinded  by  the  traditions 
of  men,  and  have  fallen  back  again  into  darkness! 

Let  us  therefore  cast  off  the  works  of  darkness,  and  let  us  put  on 
the  armour  of  light.  As  Christ  is  the  sun,  and  the  Gospel  the  day, 
so  faith  is  the  light  by  which  we  ought  to  see  and  watch  in  that 
day;  for  although  the  sun  should  shine  and  make  it  day,  yet  it 
would  profit  us  nothing  if  our  eyes  did  not  perceive  the  light. 
And  although  the  Gospel  is  to  be  preached  throughout  the  whole 
world,  yet  none  will  be  enlightened,  except  those  that  by  the 
sight  of  faith  perceive  its  divine  radiance,  and  arise  out  of  sleep. 
But  to  those  that  continue  to  slumber,  this  sun,  and  this  day,  can 
bring  no  profit ;  they  can  receive  no  more  light  therefrom,  than 
if  no  sun  or  day  had  shone. 

It  was  observed  in  the  beginning  of  this  discourse,  that  the 
apostle  in  this  text  treateth  not  of  faith,  but  of  works,  the  fruits 
of  faith ;  and  that  he  doth  not  speak  to  those  that  are  destitute  of 
faith,  but  to  such  as  have  already  believed,  is  evident  from  what 
he  saith  in  the  text :  "  And  that  knowing  the  time,  that  now  it  is 
high  time  to  awake  out  of  sleep ;  for  now  is  our  salvation  nearer 
than  when  we  believed."  Now  those  that  are  destitute  of  faith, 
cannot  know  these  things ;  neither  can  it  be  said  that  salvation  is 
near  unto  them.  699 

v2 


150  LUTHER'S  SERMONS. 

But  it  may  be  asked,  what  reason,  or  what  necessity  there 
was,  that  the  apostle  should  write  these  things  to  the  faithful, 
inasmuch  as^they  were  already  known  to  them?  Here  let  me 
remind  you  of  what  was  said  in  the  beginning  of  the  exposition 
of  this  text ;  that  the  office  of  preaching  consists  of  two  parts, 
doctrine  and  exhortation.  Now  a  man  cannot  attain  to  such  a 
state  of  perfection,  that  it  will  not  be  necessary  that  he  should  be 
reminded  of  those  things  which  he  has  been  taught  by  faith ;  for 
the  devil,  the  world,  and  the  flesh,  (enemies  which  never  grant 
truce,  nor  slack  their  assaults,)  are  continually  besieging  him ; 
and  unless  he  be  encouraged  to  watch  and  stand  at  his  post,  he 
will  become  slothful  and  negligent,  he  will  fall  into  sleep,  and 
thus  be  taken  unawares. 

The  life  of  a  christian  is  represented  as  a  warfare;  and  as 
men  when  they  engage  in  battle  have  need  of  drums  and  trum- 
pets to  dispel  their  fears,  and  inspire  them  with  courage,  so  those 
who  engage  in  this  spiritual  warfare  against  Satan,  the  world, 
and  the  flesh,  have  need  of  continual  exhortations  and  admoni- 
tions ;  in  order  that  their  courage  may  not  flag,  and  that  they 
may  persevere  valiantly  in  the  fight.  The  apostle,  therefore,  ex- 
horteih  his  brethren  to  cast  off"  the  works  of  darkness,  and  to  put 
on  the  armour  of  light. 

As  the  gospel"  is  the  day,  Christ  the  sun,  and  faith  the  light  by 
which  we  see,  so  the  armour  of  light  implieth  good  works,  oi 
those  that  come  of  faith.  Such  are  the  works  of  prayer,  of 
meditation,  of  searching  the  scriptures,  of  love  toward  the  brethren, 
and  of  charity  and  honest  dealing  toward  all  mankind.  On  the 
contrary,  the  works  of  darkness  are  those  which  come  of  man's 
own  reason ;  such  as  infidelity,  unbelief,  and  the  many  evil  deeds 
which  men  do,  by  reason  of  the  absence  of  the  fight  of  faith. 

Over  this  darkness,  the  devil  doth  preside ;  for  Paul,  in  the 
epistle  to  the  Ephesians,  calleth  Satan  the  prince  of  darkness; 
and  signifieth  that  he  exerciseth  rule  o.ver  those  that  are  without 
faith,  and  refuse  to  be  obedient  to  God.  The  same  apostle  saith, 
2  Cor.  iv.  "But  if  our  gospel  be  hid,  it  is  hid  to  them  that  are 
lost:  in  whom  the  god  of  this  world  (that  is,  Satan)  hath  blinded 
the  minds  of  them  that  believe  not,  lest  the  light  of  the  glorious 
gospel  of  Christ,  who  is  the  image  of  God,  should  shine  unto 
them." 

Let  us  loalk  honestly,  as  in  the  day.  It  is  a  common  saying, 
that  the  night  is  without  shame ;  and  this  is  in  a  measure  true ; 
for  men  otten  do  those  things  in  the  night  which  they  fear  to  do 
in  the  day,  lest  their  acts  should  be  discovered,  and  they  brought 
to  shame  or  punishment.  The  Apostle  therefore  saith.  Let  us 
walk  honestly,  as  in  the  day.  And  after  this  manner  should  every 
christian  walk  ;  doing  nothing  of  which  he  may  be  ashamed, 
although  the  whole  world  should  witness  his  deeds.     He  that  so 

700 


LUTHER'S  SERMONS.  151 

liveth  that  he  is  unwilling  his  works  should  be  known  to  men, 
g6eth  contrary  to  the  light  of  faith,  and  is  unworthy  of  Christ  ; 
for  Christ  saith,  John  iii.  "  Every  one  that  doeth  evil  hateth  the 
light,  neither  cometh  to  the  light,  lest  his  dee-ds  should  be  reproved. 
But  he  that  doeth  truth,  cometh  to  the  light,  that  his  deeds  may 
be  made  manifest,  that  they  are  wrought  in  God." 

Thus  ye  see  how  necessary  it  is,  that  we  be  admonished  and 
exhorted  to  watch,  lest  we  fall  into  temptation,  and  do  the  works 
of  darkness ;  for  how  few  there  are  among  christians  at  the  pre- 
sent day,  who  live  so  circumspectly,  that  they  can  consent  to 
have  all  their  works  published  openly  to  the  world  !  Yet  if  we  do 
not  so  live,  we  are  no  better  than  hypocrites ;  for  although  we 
may  conceal  our  works  from  men,  we  cannot  conceal  them  from 
God ;  and  at  the  last  day  they  will  be  disclosed  before  both  men 
and  angels. 

It  therefore  behooveth  a  christian  so  to  live,  as  he  desireth  to 
appear  in  this  last  great  day;  when  he  shall  be  summoned  to  give 
an  account  of  the  deeds  done  in  the  flesh.  Paul  saith,  •'  Walk  as 
the  children  of  the  light :  the  fruit  of  the  spirit  is  goodness, 
righteousness,  and  truth."  And  again,  Rom.  xii.  "  Provide  things 
honest  in  the  sight  of  all  men.  If  it  be  possible,  as  much  as  lielh 
in  you,  live  peaceably  with  all  men."  And  also  2  Cor.  i.  "  Our 
rejoicing  is  this,  the  testimony  of  our  conscience,  that  in  simpli- 
city and  godly  sincerity,  not  with  fleshly  wisdom,  but  by  the 
grace  of  God,  we  have  had  our  conversation  in  the  world," 

Such  a  life  as  the  apostle  describeth  is  never  found  in  those 
who  are  destitute  of  faith  ;  but  where  there  is  a  lively,  a  stead- 
fast, and  a  strong  faith,  such  a  life  cannot  be  wanting;  for  such 
a  faith  sleepeth  not,  neither  is  wearied  with  well-doing.  But  in 
order  that  we  may  continue  in  this  faith,  we  must  be  frequently 
reminded  of  these  things ;  lest  we  be  overcome  by  our  carnal 
propensities,  the  pleasures  of  the  world,  and  the  subtlety  of  Satan. 
Therefore,  it  is  no  less  necessary  to  preach  to  them  who  have 
received  the  doctrine  of  faith,  and  to  exhort  and  encourage  them 
to  persevere  in  the  good  cause  they  have  embraced,  than  it  is  to 
preach  the  doctrine  of  repentance  to  those  that  are  as  yet  igno- 
rant of  Christ. 

JVot  in  rioting  and  drunkenness,  not  in  chambering  and  wanton- 
ness, not  in  strife  and  envying.  Here  the  apostle  enumerates  the 
works  of  darkness,  six  in  number;  these,  with  the  one  before 
mentioned,  namely,  sleep  or  unbelief,  include  or  give  rise  to  all 
the  evil  deeds  which  men- are  guilty  of.  Many  others  are  indeed 
spoken  of  in  different  parts  of  the  scriptures,  as  in  Gal.  v.  and 
Col.  iii.  But  they  all  proceed  from,  or  are  connected  with  those 
here  mentioned.  Under  the  denominations  of  rioting  and  drunk- 
enness, chambering  and  wantonness,  are  included  lusts,  lascivious- 
ness,  and  excesses  of  different -kinds.     From  strife  and  enwing, 

701 ' 


152  LUTHER'S  SERMONS. 

proceed  hatred,  debates,  emulations,  seditions,  murders,  and  other 
vices  and  crimes  without  number.  Thus  we  see  that,  under  these 
six  general  heads,  nearly  all  the  works  of  darkness  are  compre- 
hended, which  men  fall  into  through  the  want  of  a  true  and 
steadfast  faith. 

But  put  ye  on  the  Lord  Jesus  Christ.  In  these  words,  the 
apostle  summeth  up,  as  it  were,  all  the  armour  of  light ;  for  who- 
soever putteth  on  Christ,  receiveth  faith,  and  therefore  casleth  off 
the  works  of  darkness.  Now,  we  may  put  on  Christ  in  two 
ways ;  first,  when  through  faith  we  believe  that  he  died  to  make 
atonement  for  us,  we  become  clothed  with  his  righteousness,  and 
thus  are  reconciled  to  the  Father ;  for  it  is  not  our  own  righteous- 
ness, but  the  righteousness  of  Christ  which  reconcileth  to  the 
Father.  In  this  sense,  the  putting  on  of  Christ  pertaineth  to  the 
doctrine  of  faith  and  repentance ;  for  Paul  saith.  Gal.  iii.  "  As 
many  of  you  as  have  been  baptized  into  Christ,  have  put  on 
Christ." 

In  the  second  place,  those  who  have  received  faith  may  be  said 
to  put  on  Christ,  when  they  lake  him  for  an  example,  and  en- 
deavour to  regulate  their  lives  as  much  as  possible  by  his ;  and  it 
is  in  this  sense  that  we  are  to  understand  the  apostle  in  the  pas- 
sage under  consideration.  Paul  also  speaketh  to  the  same  eflect, 
1  Cor.  XV.  when  he  saith,  "  As  we  have  borne  the  image  of  the 
earthly,  we  should  also  bear  the  image  of  the  heavenly."  And 
again,  Eph.  iv.  "  Put  ye  off  concerning  the  former  conversation, 
the  old  man  which  is  corrupt  according  to  the  deceitful  lusts,  and 
be  renewed  in  the  spirit  of  your  mind  ;  and  put  on  the  new  man, 
which  after  God  is  created  in  righteousness  and  true  holiness. 

Now  in  the  life  of  Christ,  we  see  no  rioting,  no  drunkenness,  no 
wantonness;  but  an  uncommon  sobriety,  abstemiousness,  and 
chastity.  In  him  was  found  neither  strife  nor  envying,  but  a  re- 
markable meekness,  patience,  and  forbearance.  He  spent  his 
time  in  travelling,  preaching,  praying,  healing  the  sick,  and  doing 
good  to  all  men.  He  did  not  indulge  in  superfluous  sleep,  nor  in 
luxurious  living,  but  accustomed  himself  to  watch,  to  arise  early, 
to  lie  on  the  ground,  and  to  partake  of  the  most  homely  fare. 

If,  then,  we  would  put  on  the  Lord  Jesus  Christ,  in  the  sense 
of  the  text,  we  must  take  him  for  our  example,  and  endeavour  to 
imitate  him  in  all  things  as  much  as  in  us  lieth;  we  must  be 
meek,  patient,  forbearing,  forgiving,  and  above  all  we  must  have 
charity  one  towards  another.  This  doctrine  Paul  also  inculcates 
at  some  length  in  the  epistle  to  the  Colassians :  "  Put  on  therefore, 
as  the  elect  of  God,  holy  and  beloved,  bowels  of  mercies,  kind- 
ness, humbleness  of  mind,  meekness,  long  suffering;  forbearing 
one  another,  and  forgiving  one  another,  if  any  man  have  a  quar- 
rel against  any :  even  as  Christ  forgave  you,  so  also  do  ye.  And 
above  all  things  put  on  charity,  which  is  the  bond  of  perfect- 

702 


LUTHER'S  SERMONS.  153 

ness.  And  let  the  peace  of  God  rule  in  your  hearts,  to  the  which 
also  ye  are  called  in  one  body ;  and  be  ye  thankful."  In  short, 
to  put  on  the  Lord  Jesus  Christ,  implieth  the  same  things  as  to  put 
on  the  armour  of  light;  to  do  the  works  of  faith,  and  to  walk  not 
after  the  flesh,  but  after  the  spirit ;  for  Paul  saith.  Gal.  v.  "  The 
fruit  of  the  spirit  is  love,  joy,  peace,  long  suffering,  gentleness, 
goodness,  faith,  meekness,  temperance." 

Jliid  make  not  provisions  for  the  Jlesh,  to  fulfil  the  hists  thereof. 
The  apostle  doth  not  here  forbid  us  to  provide  food  and  clothing, 
and  such  things  as  are  necessary  to  the  sustenance  and  preserva- 
tion of  our  bodies.  It  is  indeed  expedient  and  lawful,  that  we 
make  such  provision,  provided  we  do  not  suft'er  our  minds  to  be 
engrossed  therewith,  to  the  exclusion  of  spiritual  things.  But 
what  the  apostle  here  forbiddeth  is,  the  making  provision  to  gra- 
tify the  lusts  of  the  body;  such  provision  is  always  connected 
with  sin,  and  engendereth  the  works  of  darkness.  Our  bodies  are 
to  be  sustained — not  pampered,  but  rather  chastened  and  kept  in 
subjection,  that  they  may  be  obedient  to  the  spirit. 

But  so  prone  are  we  to  indulge  our  sensual  appetites,  that 
many,  professing  to  be  christians,  do,  under  a  pretence  of  neces- 
sity, pamper  their  bodies,  and  gratify  every  inordinate  craving 
thereof,  to  the  manifest  injury  of  both  their  temporal  and  spiritual 
welfare.  We  cannot,  therefore,  be  too  much  upon  our  guard 
against  yielding  to  the  dictates  of  our  carnal  propensities. 

There  is,  however,  another  class  of  men,  who  as  widely  err  on 
the  contrary  extreme.  These  are  those  blind  devotees,  who,  as 
if  the  kingdom  of  God  and  the  righteousness  thereof  consisted  jn 
meat  and  drink,  do  often  fast  until  their  bodies  become  infirm  and 
emaciated ;  and  then  they  think  they  have  been  marvellously 
holy,  and  have  wrought  exceeding  good  works.  But  Paul  saith, 
"  Meat  commendeth  us  not  to  God :  for  neither  if  we  eat  are  we 
the  better ;  neither  if  we  eat  not  are  we  the  worse."  And  again. 
Col.  ii.  he  saith,  "  Let  no  man  therefore  judge  you  in  meat,  or  in 
drink,  or  in  respect  of  a  holy-day,  or  of  the  new  moon,  or  of  the 
sabbath-days  :  which  are  a  shadow  of  things  to  come." 

Thus  we  see  that  the  popish  ordinances,  which  forbid  the  eating 
of  flesh,  and  enjoin  the  observance  of  certain  days  wherein  to 
fast  to  certain  saints,  are  quite  contrary  to  the  Gospel.  But  that 
such  things  should  c6me,  Paul  hath  plainly  foretold  in  1  Tim.  iv. 
"  Now,  the  spirit  speaketh  expressly,  that  in  the  latter  times  some 
shall  depart  from  the  faith,  giving  heed  to  seducing  spirits,  and 
doctrines  of  devils ;  speaking  lies  in  hypocrisy,  having  their  con- 
science seared  with  a  hot  iron  ;  forbidding  to  marry,  and  com- 
manding to  abstain  from  meats,  which  God  hath  created  to  be 
received  with  thanksgiving  of  them  which  believe  and  know  the 
truth."  It  is  sufliciently  "evident  that  the  doctrine  which  Paul 
tausht,  is  in  direct  opposition  to  that  of  the  order  of  monks  and 
20         '  703 


154  LUTHER'S  SERMONS. 

sacrificing  priests,  who  command  the  abstaining  from  meats,  the 
observance  of  particular  days  of  fasting,  and  prohibit  marriage 
to  certain  orders  of  men.  True  rehgion  has  no  respect  to  meats 
and  days;  but  the  whole  life  of  a  christian  should  be  a  life  of 
temperance,  sobriety,  and  Godliness.  But  these  doting  holy  ones 
eat  one  day  nothing  but  bread  and  water,  and  for  three  whole 
months  afterwards  they  will  eat  to  excess,  and  drink  every  day 
until  they  be  drunken.  Now,  the  cause  of  these  abominations  is, 
that  men  have  regard  to  the  work,  and  not  to  the  use  of  the 
work.  Hence,  they  are  like  unto  him  who  carried  a  sword, 
merely  to  look  upon  it,  without  knowing  how  to  use  it  when  he 
was  assaulted.  Thus  much  may  suffice  for  the  exposition  of  this 
text. 


SERMON  X. 

Luke,  Chap.  'V\.,from  the  36/A  to  the  A2d  verses,  inclusive. 

•SG.  Be  ye  therefore  merciful,  as  your  Father  also  is  merciful. 

37.  Judge  not,  and  ye  shall  not  be  judged  :  condemn  not,  and  ye  shall  not 
be  condemned  :  forgive,  and  ye  shall  be  forgiven  : 

38.  Give,  and  it  shall  be  given  unto  you  ;  good  measure,  pressed  down, 
and  shaken  together,  and  running  over,  shall  men  give  into  your  bosom.  For 
with  the  same  measure  that  ye  mete  withal,  it  shall  be  measured  to  you  again. 

39.  And  he  spake  a  parable  unto  them,  Can  the  blind  lead  the  blind  1  shall 
they  not  both  fall  into  the  ditch  1 

40.  The  disciple  is  not  above  his  master;  but  every  one  that  is  perfect 
shall  be  as  his  master. 

41.  And  why  beholdest  thou  the  mote  that  is  in  thy  brother's  eye,  but  per- 
ceivest  not  the  beam  that  is  in  thine  own  eye] 

42.  Either  how  canst  thou  say  to  thy  brother.  Brother,  let  me  pull  out  the 
mote  that  is  in  thine  eye,  when  thou  thyself  beholdest  not  the  beam  that  is  in 
thine  own  eyel  Thou  hypocrite,  cast  out  first  the  beam  out  of  thine  own  eye, 
and  then  shalt  thou  see  clearly  to  pull  out  the  mote  that  is  in  thy  brother's  eye. 

Ix  this  text,  we  have  described  the  works  of  forgiveness, 
charity,  and  forbearance ;  which  we  should  exercise  one  toward 
another.  To  this  point  the  Lord  hath  also  spoken  before,  in  the 
same  chapter:  " Love  your  enemies,  do  good  unto  them  which 
hate  you,  bless  them  that  curse  you,  and  pray  for  them  which 
despitefully  use  you :"  all  of  which  he  hath  briefly  comprehended 
in  these  words:  "  Be  ye  therefore  merciful,  as  your  Father  also 
is  merciful."  Here  we  have  set  before  us,  in  a  very  brief  man- 
ner, the  rule  of  conduct  which  should  govern  us  in  our  dealings 
toward  our  fellow-creatures  in  general ;  which,  if  we  carefully 
observe,  and  endeavour  to  follow,  we  shall  do  well. 

Ye  have  often  been  taught,  that  God  needeth  not  our  good 

704 


LUTHER'S  SERMONS.  155 

works,  as  he  can  neither  be  strengthened  nor  enriched  thereby ; 
but  that  they  are  to  be  directed  toward  our  neighbour,  who  alone 
can  be  benefited  by  them.  Tfiis  therefore  ye  should  bear  in 
mind;  to  exercise  your  good  works  toward  man,  and  to  deal 
with  God  by  faith  alone.  We  should  place  our  trust  and  confi- 
dence in  him  alone,  for  whatsoever  things  we  need ;  for  we  enjoy 
no  blessing, '^either  temporal  or  spiritual,  that  doth  not  proceed 
from  his  bounteous  grace  and  goodness. 

But  there  are  some  who  place  confidence  in  themselves,  and 
in  other  men ;  who  rest  upon  their  traditions,  and  put  their  trust 
in  things  that  some  great  man  hath  invented.  Of  such,  ,God 
speaketh  in  Jeremiah  ii.  13:  "For  my  people  have  committed 
two  evils;  they  have  forsaken  me,  the  fountain  of  living  water; 
and  have  hewn  them  out  cisterns,  broken  cisterns,  that  can  hold 
no  water."  In  the  same  manner,  the  papists  of  the  present  time, 
forsaking  the  way  of  life,  which  is  faith  in  Christ,  look  for  salva- 
tion through  their  own  works,  such  as  their  fastings  and  formal 
prayers,  and  the  celebration  of  masses  which  they  have  instituted. 

This  religion  of  rites  and  forms,  though  it  may  appear  to  them 
a  living  fountain,  is  nevertheless  a  broken  cistern,  capable  of 
holding  no  water.  Of  such  as  these,  God  hath  elsewhere  said, 
*'  They  presume  to  contend  with  me,  bringing  their  own  works 
into  account,  and  pleading  therefrom  their  own  justification. 
Behold,  they  go  about  to  defend  their  own  works,  which  is  another 
sin.  Whereupon,  the  Lord  again  saith,  "  I  will  contend  with  thee 
in  judgment:  I  will  show  how  thou  goest  hither  and  thither  to 
change  thy  ways." 

Thus  we  see,  that  we  must  place  our  trust  in  God  alone ;  that 
we  must  apply  to  him  in  faith  for  whatever  things  we  need, 
whether  they  be  tempoiel  or  spiritual;  and  that  we  must  ask 
them  as  the  gift  of  his  divine  grace,  and  not  as  a  recompense 
which  our  works  have  merited.  And  so,  likewise,  when  we  do 
a  benevolent  work  toward  our  neighbour,  it  should  be  done  with 
humility,  as  a  duty  we  ought  to  discharge  without  expecting  a 
reward'.  When  we  go  to  God  for  his  blessings,  we  must  not 
bring  our  good  deeds  into  account ;  but  as  Abraham,  when  in  the 
country  of  Moriah,  left  his  servants  and  asses  at  the  foot  of  the 
Uiountain,  and  took  only  Isaac  with  him,  so  must  we,  if  we  will 
ascend  to  God,  leave  behind  us  those  servants  and  asses,  our  own 
works,  and  take  with  us  only  the  Isaac  of  faith. 

Thus  far  we  have  endeavoured  to  explain  the  true  offices  of 
faith  and  works.  We  have  shown  that  true  faith  worketh  in- 
wardly, and  is  directed  toward  God;  but  that  works  proceed 
outwardly,  and  are  wrought  toward  our  neighbours ;  and  if  we 
attend  to  what  is  here  inculcated,  we  shall  be  accounted  righteous, 
not  only  before  God,  but  also  before  the  world.  Thus  much  may 
^  705 


156  LUTHER'S  SERMONS. 

sufficS  for  the  introduction  of  this  sern^ion ;  we  will  now  attend 
to  the  words  of  the  text  in  order. 

Be  ye  therefore  merciful,  as  your  Father  also  is  merciful.  Let 
us  then  inquire  how  or  wherein  our  heavenly  Father  i§  merciful? 
The  answer  will  be,  that  he  bestoweth  upon  us  all  things  of  which 
we  stand  in  need :  that  he  giveth  us  rest  if  we  be  weary ;  that  he 
clothes  us  when  we  are  naked ;  that  he  provideth  u  *  food  if  we 
be  hungry,  and  aflbrdeth  us  drink  if  we  be  thirsty.  If  we  are 
sick  and  in  trouble,  he  healeth  and  giveth  us  consolation.  And, 
what  is  still  more  important,  when  we  are  on  the  brink  of  death 
and -damnation,  he  giveth  us  life  and  salvation. 

In  order,  therefore,  to  imitate  the  mercy  of  our  heavenly 
Father,  we  must  bestow  our  alms  upon  such  as  are  necessitated, 
and  show  kindness  to  all  mankind  indiscriminately,  whether  they 
be  friends  or  enemies;  for  if  we  give  only  to  the  great  and 
wealthy,  thinking  to  receive  from  them  again,  this  is  not  charity ; 
but  rather  a  clandestine  manner  of  lending  for  the  sake  of  profit; 
and  if  we  love  only  our  friends,  we  act  from  motives  entirely 
selfish.  Of  this  sort  of  charity  and  love,  Christ  speaketh  in  the 
chapter  from  which  our  text  is  taken,  verses  32,  33,  and  34 ; 
"  For  if  ye  love  them  which  love  you,  what  thank  have  ye  ?  for 
sinners  also  love  those  that  love  them.  And  if  ye  do  good  to 
them  which  do  good  to  you,  what  thank  have  ye  ?  for  sinners  do 
also  even  the  same.  And  if  ye  lend  to  them  of  whom  ye  hope 
to  receive,  what  thank  have  ye  ?  for  sinners  also  lend  to  sinners, 
to  receive  as  much  again."' 

Take  heed,  therefore,  what  distinctions  ye  make  in  your  deeds 
of  love  and  charity :  for  if  ye  act  from  pure  love  to  God,  ye  will 
make  no  difference  between  friends  and  enemies ;  but  if  ye  show 
partiality  to  your  friends,  of  whom  ye  expect  a  recompense,  ye , 
act  from  impure  and  selfish  motives.  Christ  saith,  Luke  vi.  35. 
"  But  love  ye  your  enemies,  and  do  good  and  lend,  hoping  for 
nothing  again ;  and  your  reward  shall  be  great,  and  ye  shall  be 
the  children  of  the  Highest ;  for  he  is  kind  unto  the  unthankful 
and  to  the  evil." 

The  passage  just  quoted,  as  also  some  parts  of  the  text  under 
consideration,  such  as,  "judge  not,  and  ye  shall  not  be  judged; 
condemn  not,  and  ye  shall  not  be  condemned ;  forgive,  and  yg 
shall  be  forgiven,"  may  appear  to  some  to  contain  a  doctrine  at 
variance  with  what  we  have  before  taught.  These  passages 
seem  to  indicate  that  we  must  secure  the  mercy  and  pardon  of 
God  by  our  works,  notwithstanding  you  have  frequently  been 
told  that  we  are  saved  by  faith  alone.  But  let  it  be  understood, 
that  good  works  are  only  the  fruits  of  faith,  whereby  it  is  set 
forth  and  manifested  to  the  world ;  for  if  I  have  faith,  I  shall  be 
merciful,  I  shall  not  judge  nor  condemn,  but  shall  forgive  my 
neighbour,  and  be  kind  to  him.  706 


LUTHER'S  SERMONS.  157 

Of  the  office  of  works,  we  have  an  illustration  in  Genesis, 
chap.  XX.  When  Abraham  was  commanded  to  offer  up  his  son 
Isaac,  he  obeyed  the  command  of  the  Lord,  and  drew  forth  his 
sword  to  slay  him ;  whereupon,  the  angel  of  the  Lord  stayed 
him,  saying  unto  him,  "  Lay  not  thine  hand  upon  the  lad,  neither 
do  thou  any  thing  unto^  him  :  for  now  I  know  that  thou  fearest 
God,  seeing  thou  hast  not  withheld  thy  son,  thine  only  son, 
from  me."  Thus  Abraham  manifested  his  faith  by  the  work  of 
obedience  which  he  performed  in  not  withholding  his  darling  child 
when  he  was  required  of  him. 

Our  works  do  not  produce  faith,  but  faith  produces  good  works. 
We  do  not  lay  the  foundation;  neither  do'we  give  before  we 
receive.  The  sheep  do  not  seek  the  shepherd,  but  the  shepherd 
seeketh  the  sheep.  God  also  findeth  us  before  we  seek  him,  and 
ansvvereth  us  before  we  call  upon  him ;  as  he  declareth,  Isaiah 
Ixv.  1.  "I  am  sought  of  them  that  asked  not  for  me;  I  am  found 
of  them  that  sought  me  not."  And  also  in  the  end  of  the  same 
chapter,  he  saith,  "  And  it  shall  come  to  pass,  that  before  they 
call  I  will  answer ;  and  while  they  are  yet  speaking  I  will  hear." 
St.  Paul  likewise  saith,  Romans  iv.  "  Now  to  him  that  worketh, 
is  the  reward  not  reckoned  of  grace,  but  of  debt.  But  to  him 
that  worketh  not,  but  believeth  on  him  that  justifieth  the  ungodly, 
his  faith  is  counted  for  righteousness."  And  again,  in  the  eleventh 
chapter :  "  There  is  a  remnant  according  to  the  election  of  grace ; 
and  if  by  grace,  then  is  it  no  more  of  works,  otherwise  grace  is 
no  more  grace."  We  should  therefore  do  good  works  without 
requiring  any  thing  for  them ;  for  we  receiv*e  every  thing  from 
God  without  merit  or  desert. 

Our  works  may  also  serve  as  a  testimony  to  ourselves,  whereby 
we  may  know  if  our  faith  is  sincere ;  for  if  I  am  assured  that 
my  works  proceed  from  love,  and  that  my  heart  is  inclined  to 
mercy  and  forgiveness  toward  my  neighbour,  it  is  a  testimony 
that  my  faith  is  of  the  right  kind,  and  that  God  has  pardoned  my 
sins.  And  such  testimony  should  every  man  possess ;  for  though 
I  have  a  strong  and  well-grounded  faith,  if  I  am  ignorant  of  it,  it 
profiteth  me  no  more  than  a  chest  of  gold  buried  in  the  earth, 
which  I  knew  not  of  till  some  one  discovereth  it  to  me,  who 
would  then  do  me  as  great  a  favour  as  if  he  had  made  me  a  pre- 
sent thereof.  God  knew,  indeed,  that  Abraham  had  faith,  but  it 
was  necessary  that  Abraham  should  also  know  it,  and  that  he 
should  manifest  his  faith;  ^vhich  things  were  accomplished  by 
the  readiness  with  which  he  obeyed  the  command  of  the  Lord. 

Thus  we  see  that  although  we  are  to  be  saved  by  faith,  yet 
good  works  are  necessary,  as  an  evidence  and  confirmation  of 
it:  as  Peter  also  signifieth  in  his  second  epistle,  chap.  i.  After 
exhorting  his  brethren  to  add  to  their  faith,  virtue,  knowledge, 
temperance,  patience,  and  brotherly  love,  he  concludes  with  these 

O  707 


158  LUTHER'S  SERMONS. 

words :  "  Wherefore,  the  rather,  brethren,  give  diligence  to  make 
your  calling  and  election  sure :  for  if  ye  do  these  things,  ye  shall 
never  fall ;  for  so  inheritance  shall  be  administered  unto  you 
abundantly,  into  the  everlasting  kingdom  of  our  Lord  and  Saviour 
Jesus  Christ."  Christ  hath  also  said  that  he  will  require  works  in 
the  last  day,  and  will  say  to  the  condemned,  "  I  was  a  hungered, 
and  ye  gave  me  no  meat;  I  was  thirsty,  and  ye  gave  me 
no  drink ;  I  was  a  stranger,  and  ye  took  me  not  in ;"  &,c. 
(Matt.  XXV.) 

Now,  ignorant  and  bigoted  men  have  inferred  from  these  and 
similar  texts,  that  we  must  be  saved  by  our  works ;  than  which, 
no  doctrine  is  more  contrary  to  the  whole  tenor  of  scripture. 
These  passages  do  indeed  enforce  the  necessity  of  good  works, 
but  they  by  no  means  encourage  us  to  rely  upon  them  for  justifi- 
cation. It  must  be  remembered  that  we  are  composed  of  two 
principles:  the  spirit  and  the  flesh;  and  as  these  two  principles 
are  essentially  diflerent  from  each  other,  some  texts  are  adapted 
only  to  the  former,  teaching  us  how  we  must  live  in  the  spirit, 
and  deal  with  God  by  faith  alone;  other  passages  teach  us  only 
how  we  should  live  in  the  flesh,  and  regulate  our  outward  con- 
duct in  the  world;  of'which  sort  are  the  texts  above  quoted. 

If  it  be  asked,  why  we  should  be  perplexed  in  reading  the 
word  of  God,  with  passages  that  appear  contradictory  to  each 
other,  as  those  we  have  mentioned  may  seem  to  some,  I  answer, 
that  they  only  appear  so  on  slight  examination;  which  is  an  ad- 
vantage rather  than  a  hindrance  ;  as  it  will  lead  men  to  reflect 
and  examine  more  'attentively,  and  likewise  prevent  them  from 
imagining  that  they  are  perfectly  acquainted  with  the  scriptures, 
while  as  yet  they  are  wholly  ignorant  of  their  true  import.  Ye 
should  therefore  endeavour  to  become  well  acquainted  with  the 
language  of  scripture,  that  ye  may  not  apply  to  the  spirit  that 
which  is  spoken  only  of  the  flesh ;  and  thus  confound  the  office 
of  faith  with  that  of  works;  for  works  are  only  commendable 
when  they  benefit  our  neighbours,  and  are  the  fruits  and  evidences 
of  faith ;  but  we  must  by  no  means  rely  upon  them  for  justifi- 
cation. 

I  have  made  this  digression  in  order  to  show  the  proper  office 
of  works,  lest  I  should  seem  to  confirm  the  doctrine  of  the 
papists,  who  think  they  shall  be  saved  thereby.  We  will  now 
resume  the  subject  of  the  text. 

We  have  already  briefly  considered  the  words.  Be  ye  therefore 
merciful,  as  your  Father  also  is  merciful;  and  on  this  part  of  the 
text  "little  more  need  be  said  at  present,  as  Christ  himself  hath 
given  the  interpretation  thereof  in  the  words  which  follow:  to 
which  I  shall  now  direct  your  attention. 

Judge  not,  and  ye  shall  not  he  judged :  condemn  not,  and  ye 
shall  not  he  condemned :  forgive,  and  ye  shall  be  forgiven  :  give, 

708 


LUTHER'S  SERMONS.  159 

nnd  it  shall  he  given  you.  Here  the  Lord  maketh  three  divisions 
of  mercy,  in  order  that  we  may  know  what  kind  of  mercy  we 
are  required  to  exercise  toward  our  neighbour.  In  the  first 
place,  we  are  forbidden  to  judge  or  condemn;  secondly,  we  are 
commanded  to  forgive  our  neighbour  if  he  hath  committed  aught 
against  us ;  and  lastly,  it  is  enjoined  upon  us  to  assist  the  needy. 
If  we  carefully  observe,  we  shall  discover  that  the  word  mercy^ 
wherever  it  is  found  in  the  scripture,  includeth  these  three  offices ; 
all  of  which  should  proceed  from  a  sincere  heart,'  without  osten- 
tation, hypocrisy,  or  respect  of  persons. 

At  present,  we  will  attend  to  the  first  of  these  divisions  of 
mercy:  viz.,  that  which  forbiddeth  us  to  judge  or  condemn. 
Christ  hath  no  reference  here  to  the  judging  of  public  crimes,  for 
this  belongs  to  the  civil  magistrate,  who  is  appointed  for  that  pur- 
pose, and  is  amenable  to  God,  and  to  the  laws  of  his  country,  if 
he  judge  unjustly.  All  judgments  of  this  kind  pertaineth  not  to 
the  kingdom  of  Christ,  but  to  earthly  government ;  for  God  hath 
left  the  worldly  aflfairs  of  men  to  be  decided  by  worldly  judges : 
as  is  evinced  by  his  answer  to  him  who  desired  that  he  would 
command  his  brother  to  divide  the  inheritance  with  him :  "  Man, 
who  made  me  a  judge,  or  a  divider  over  you  ?"  Luke  xii.  14. 

But  that  which  Christ  hath  forbidden  in  the  text,  is  the  judging 
of  the  righteousness  or  unrighteousness  of  our  neighbour;  which 
judgment  belongeth  only  to  God.  The  Lord  knoweth  all  things, 
even  the  most  secret  thoughts  of  our  hearts,  and  is  therefore 
capable  of  judging  righteously.  But  the  knowledge  of  man  is 
extremely  limited,  and  confined  to  external  appearances,  which 
are  oftentimes  a  very  improper  criterion.  Besides,  we  are  ex- 
tremely liable  to  be  blinded  by  prejudice,  and  to  endeavour  to 
pluck  the  mote  out  of  our  brother's  eye,  while  there  is  a  beam  in 
our  own.  Although  a  man  may  have  committed  many  faults,  it 
is  possible  that  he  hath  repented  ;  and  surely,  we  have  no  right 
to  impute  sin  to  any  one  whom  God  hath  forgiven.  Let  no  man 
therefore  presume  to  judge  of  the  righteousness  or  unrighteous- 
ness of  his  neighbour;  for  in  so  doing,  he  assumeth  the  office  of 
God,  and  is  accounted  more  guilty  than  the  thief  or  adulterer. 

Many  persons  delight  in  publishing  the  faults  of  their  neigh- 
bours, and  in  putting  the  worst  construction  upon  their  conduct. 
Such  persons  will  often  misrepresent  circumstances,  and  magnify 
a  trifling  error  into  an  enormous  crime.  Although  they  may  not 
do  the  same  things  themselves,  yet  they  rejoice  that  others  are 
guilty  of  them,  that  they  may  be  esteemed  more  righteous  than 
their  neighbours.  However,  it  often  happeneth  that  they  do 
secretly  commit  far  greater  offences  than  those  of  which  they 
accuse  others.  But  a  truly  good  man  will  endeavour  to  hide  the 
failings  of  his  neighbour,  while  he  examines  with  the  closest 
scrutiny  into  his  own  motives  and  actions.     He  will   cast  the 

70y 


160  LUTHER'S  SERMONS. 

mantle  of  charity  over  the  frailties  of  human  nature,  and  inter- 
pret every  thing  in  the  most  favourable  manner.  If  his  brother 
commit  sin,  instead  of  rejoicing  at  it,  and  publishing  it  to  the 
world,  he  will  endeavour  to  reclaim  him ;  and  will  pray  to  God 
for  him,  that  he  may  repent  and  receive  forgiveness.  This  is 
true  Christianity ;  this  is  that  mercy  which  the  gospel  inculcateth, 
and  which  it  is  our  indispensable  duty  to  show  to  our  neighbour; 
for  it  is  certain,  be  we  ever  so  merciful,  we  shall  never  equal  the 
mercy  which  God  has  manifested  towards  us,  miserable  and 
wretched  sinners. 

Of  those  that  judge  others,  Christ  speaketh  thus  in  the  text: 
"  Can  the  blind  lead  the  blind  ?  shall  they  not  both  fall  into  the 
ditch?  The  disciple  is  not  above  his  master;  but  every  one  that 
is  perfect  shall  be  as  his  master.  And  why  beholdest  thou  the 
mote  that  is  in  thy  brother's  eye,  but  perceivest  not  the  beam 
that  is  in  thine  own  eye  ?  Either  how  canst  thou  say  to  thy 
brother,  Brother,  let  me  pull  out  the  mote  that  is  in  thine  eye, 
when  thou  thyself  beholdest  not  the  beam  that  is  in  thine  own 
eye  ?  Thou  hypocrite,  cast  out  first  the  beam  out  of  thine  own 
eye,  and  then  shalt  thou  see  clearly  to  pull  out  the  mote  that  is  in 
thy  brother's  eye." 

The  meaning  of  this  parable  is,  that  men  who  are  wicked  and 
ignorant  themselves,  will  often  attempt  to  instruct  and  direct 
others,  whom  they  will  make  like  unto  themselves ;  for  as  Christ 
saith,  "the  disciple  is  not  above  his  master."  It  is,  moreover,  a 
common  proverb,  that  a  pupil  cannot  learn  more  of  a  tutor  than 
he  knoweth  himself;  wherefore,  those  who  are  led  by  such  blind 
guides,  will  most  certainly  fall  into  the  ditch.  It  however  com- 
monly happeneth  that  those  who  have  the  least  godliness,  and  are 
most  ignorant  of  the  truths  of  the  gospel,  are  the  most  forward 
to  judge  and  instruct  others.  For  those  who  are  best  acquainted 
with  the  doctrine  of  the  scriptures,  know  that  there  are  many 
things  of  difficult  interpretation  ;  and  if  they  are  sincere,  they 
will  be  diffident  and  cautious,  lest  they  should  teach  that  which 
is  contrary  to  the  word  of  God.  But  those  who  are  wicked 
themselves,  care  not  how  bad  they  make  others,  if  they  can 
obtain  honour  and  emolument  thereby.  As  ignorance  and  confi- 
dence are  always  companions,  such  persons  esteem  themselves 
better  and  wiser  than  the  rest  of  mankind,  and  therefore  assume 
the  province  of  judging  and  directing  others. 

Of  such  ignorant  and  blind  guides,  who  exalt  themselves  above 
others,  and  even  think  their  counsel  ought  to  be  followed  rather 
than  the  word  of  God,  Paul  thus  speaketh,  Roinans  ii.  "  Behold, 
thou  art  called  a  Jew,  and  restest  in  the  law,  and  makest  thy 
boast  of  God,  and  knowest  his  will,  and  approvest  the  things  that 
are  more  excellent,  being  instructed  out  of  the  law,  and  art  con- 
fident that  thou  thyself  art  a  guide  of  the  blind,  a  light  of  them 

710 


LUTHER'S  SERMONS.  161 

which  are  in  darkness,  an  instructer  of  the  foolish,  a  teacher  of 
babes,  which  hast  the  form  of  knowledge  and  of  the  truth  in  the 
law;  thou  therefore  which  teachest  another,  teachest  thou  not 
thyself?  thou  that  preachest,  a  man  should  not  steal,  dost  thou 
steal?  thou  that  sayest,  a  rnan  should  not  commit  adultery,  dost 
thou  commit  adultery  ?  thou  that  abhorrest  idols,  dost  thou  com- 
mit sacrilege?  thou  that  makest  thy  boast  of  the  law,  through 
breaking  the  law,  dishonourest  thou  God  ?" 

In  this  passage,  the  apostle  very  justly  reproveth  those  boasting 
hypocrites,  who  being  themselves  ignorant  of  the  way,  presume 
to  lead  others,  that  they  may  destroy  them  also.  In  the  beginning 
of  the  same  chapter,  he  denounceth  those  who  judge  their  neigh- 
bours; and  especially  those  that  condemn  others  for  the  same 
faults  which  they  commit  themselves :  "  Therefore,  thou  art  in- 
excusable, O  man,  whosoever  thou  art,  that  judgest:  for  wherein 
thou  judgest  another,  thou  condemnest  thyself;  for  thou  that 
judgest  doest  the  same  things.  But  we  are  sure  that  the  judg- 
ment of  God  is  according  to  truth,  against  them  which  commit 
such  things.  And  thinkest  thou  this,  O  man,  that  judgest  them 
which  do  such  things,  and  doest  the  same,  that  thou  shalt  escape 
the  judgment  of  God?" 

From  what  hath  been  said  of  mercy  on  the  first  part,  the  con- 
clusion is,  that  we  must  not  judge  our  neighbour,  whether  he 
be  good  or  evil;, for  God  only  knoweth  the  heart,  and  to  him 
belongeth  the  office  of  judging  both  our  neighbour  and  ourselves. 
Let  us  not,  therefore,  assume  the  office  of  the  Almighty,  lest  he 
should  bring  us  also  into  judgment:  who  will  be  able  to  stand 
before  his  tribunal  by  his  own  righteousness?  But  let  us  endea- 
vour to  imitate  the  mercy  of  our  heavenly  Father,  for  this  we  are 
commanded  to  do,  in  order  that  we  may  also  obtain  mercy:  let 
us  forgive  that  we  may  be  forgiven. 

The  second  part  of  mercy  is  forgiveness ;  and  is  enjoined  upon 
us  in  the  words,  "  forgive  and  ye  shall  be  forgiven."  A  christian 
can  never  be  so  injured  but  that  he  ought  to  forgive  his  injurer, 
not  only  seven  times,  but  seventy  times  seven :  as  Christ  said 
unto  Peter,  Matt,  xviil.  22.  I  have  said  before  that  we  do  not 
give  before  we  receive.  And,  indeed,  God  forgiveth  us  our  sins 
that  we  may  also  forgive  those  who  have  offended  us;  as  he  de- 
clareth  in  an  instructive  parable,  which  he  concludeth  with  these 
words :  "  So  likewise  shall  my  heavenly  Father  do  also  unto  you, 
if  ye  from  your  hearts  forgive  not  every  one  his  brother  their 
trespasses."  And  in  the  Lord's  prayer,  we  also  pray  to  God  that 
he  will  forgive  us  our  trespasses  as  we  forgive  those  who  trespass 
against  us. 

Ought  we,  who  are  miserable  and  wretched  sinners,  to  think  it 
a  hard  matter  to  forgive  our  neighbour  a  small  injury,  when  God 
forgi")>-*ii  us  all  our  manifold  transgressions;  we  have  lived  from 
21  o2  711 


16?.  LUTHER'S  SERMONS. 

our  youth  in  the  violation  of  his  divine  laws,  and  were  he  strict 
to  mark  our  iniquities  against  us,  we  could  in  no  way  escape  con- 
demnation. So  greatly  have  we  sinned  against  him,  that  if  one 
should  kill  our  parents,  we  should  have  less  cause  to  be  angry 
with  him  than  the  Lord  hath  to  be  so  with  us.  Nevertheless,  if 
we  repent,  God  freely  forgiveth  us  all  our  sins,  receiveth  us  as 
heirs  into  his  kingdom,  and  permitteth  us  to  enjoy  his  presence 
for  ever.  What  can  equal  the  mercy  of  our  heavenly  Father  ? 
or  what  return  can  we  make  for  such  grace  and  goodness  ? 
Surely,  we  cannot  be  so  ungrateful  as  to  be  unwilling  to  forgive 
our  neighbour,  how  much  soever  he  may  have  sinned  against  us. 

The  third  office  of  mercy  is  the  bestowing  of  alms ;  or  what 
is  commonly  called  chanty.  The  practice  of  this  kind  of  mercy 
is  certainly  a  duty  of  christians ;  and  it  is  inculcated  in  various 
other  passages  of  scripture  besides  the  one  now  under  considera- 
tion. Thus  John  saith ;  "  But  whoso  hath  this  world's  good,  and 
seeth  his  brother  have  need,  and  shutteth'up  his  bowels  of  com- 
passion from  him,  how  dvvellelh  the  love  of  God  in  him  !"  1  John 
iii.  17.  Wherever  the  love  of  God  is,  it  will  always  show  itself 
in  the  outward  conduct  of  those  who  possess  it;  and  in  nothing 
will  it  be  sooner  manifested,  than  in  their  readiness  to  assist  the 
needy.  Christ  hath  also  promised  rich  rewards  to  the  liberal  in 
heart,  in  these  words:  "Give,  and  it  shall  be  given  unto  you; 
good  measure,  pressed  down,  and  shaken  together,  and  running 
over,  shall  men  give  into  your  bosom."  And  he  addeth  in  con- 
clusion, "  For  with  the  same  measure  that  ye  mete  withal,  it  shall 
be  measured  to  you  again." 

All  these  different  kinds  of  mercy  God  exerciseth  toward  us, 
if  we  repent  of  our  sins,  and  come  to  him  through  our  Saviour 
Jesus  Christ.  He  doth  not  judge  nor  condemn  ;  he  forgiveth  all 
our  transgressions,  and  bestoweth  upon  us  all  things  that  we  need; 
and  therefore  he  requireth  that  we  do  the  same  by  our  neighbour  : 
as  he  saith  in  Matt.  vii.  12.  "Therefore,  whatsoever  ye  would 
that  men  should  do  to  you,  do  ye  even  so  to  them ;  for  this  is  the 
law  and  the  prophets."  Christ  also  pronounceth  blessings  on  the 
merciful :  Matt.  v.  7.  "  Blessed  are  the  merciful,  for  they  shall 
obtain  mercy." 

Thus  much  shall  suffice  concerning  the  different  kinds  of  mercy 
which  we  ought  to  show  to  our  neighbour:  let  us  conclude  by 
calling  to  mind  the  precept  which  Christ  gave  to  his  disciples  at 
his  last  supper:  "  A  new  commandment  1  give  unto  you:  that  ye 
love  one  another;  as  I  have  loved  you,  that  ye  also  love  one 
another.  By  this  shall  all  men  know  that  ye  are  my  disciples,  if 
ye  have  love  one  to  another."  Let  us  endeavour  to  obey  this 
precept,  and  to  exercise  mercy,  and  do  good  to  each  other;  for 
hereby  are  christians  known,  when  they  show  love  to  the  brethren. 
Thus  ve  have  the  meaning  of  the  tcx*v. 

71'?- 


LUTHER'S  SERMONS.  163 


SERMON  XI. 

1  Timothy,  Chap.  I.,  verses  5,  6,  and  7. 

5.  Now,  the  end  of  the  commandment  is  charity,  out  of  a  pure  heart,  and 
of  a  good  conscience,  and  of  faith  unfeigned  : 

6.  From  which  some  having  swerved,  have  turned  aside  unto  vain 
jangling: 

7.  Desiring  to  be  teachers  of  the  law ;  understanding  neither  what  they 
say,  nor  whereof  they  affirm. 

It  is  well  known  to  you,  beloved  brethren,  how  earnestly  God 
hath  enjoined  upon  us  the  duty  of  reading  and  hearing  his  word. 
He  esteemeth  it  of  immense  value  to  mankind,  and  hath  therefore 
manifested  his  love  and  goodness  by  disseminating  it  among  us 
at  a  very  great  expense.  His  holy  prophets  encountered  perils 
and  dangers  in  establishing  it,  and  at  last  he  sent  his  beloved  Son 
to  proclaim  it  to  the  whole  world,  and  to  confirm  it  by  suffering 
the  death  of  crucifixion.  The  apostles  also  suffered  martyrdom, 
and  christians  in  all  ages  have  experienced  innumerable  persecu- 
tions in  the  same  cause.  Surely,  if  the  word  of  God  was  a  thing 
of  small  consequence,  he  would  not  have  promulgated  it  at  such 
a  cost. 

Had  we  no  other  inducement,  the  knowledge  that  it  is  God's 
will  and  pleasure  that  we  attend  to  the  reading  and  preaching  of 
his  word  ought  to  be  sufficient.  He  is  the  Lord  and  Sovereign 
of  the  universe,  and  we,  as  his  dependent  creatures,  owe  him  im- 
plicit obedience.  God  hath  not  only  commanded  us  to  attend  to 
his  word,  but  he  hath  also  promised  that  great  benefits  shall  re- 
dound to  us  thereby ;  so  that  it  is  made  our  interest  as  well  as 
our  duty,  and  therefore  we  can  have  no  excuse  whatever  for 
neglecting  it.  It  then  behooves  us  to  give  it  our  diligent  attention, 
and  to  treasure  it  up  in  our  hearts  as  a  thing  of  inestimable 
value ;  for  in  so  doing  we  render  an  acceptable  service  to  God, 
and  it  may  also  be  a  means  of  promoting  our  own  eternal 
welfare. 

There  are  indeed  many  other  ways  of  serving  God  which  are 
also  acceptable.  If  a  prince  or  king  rule  justly  and  with  mode- 
ration;  if  a  father  faithfully  discharge  his  duty  to  his  family;  or 
if  a  child  or  servant  be  obedient  and  faithful  to  his  parent  or 
master — all  these  may  render  acceptable  service  to  God  by  dis- 
charging the  duties  of  their  respective  stations  with  fidelity. 
There  is  therefore  no  excuse  for  neglecting  to  serve  God  at  all: 
neither  is  there  any  reason  or  necessity  for  inventing  new  modes 
of  worship,  as  hath  been  practised  by  the  papists ;  for  every  per-  ' 

713 


164  LUTHER'S  SERMONS. 

son  may  serve  him  acceptably  in  the  station  and  sphe«  in  which 
he  is  placed. 

But  of  all  other  kinds  of  worship,  the  Lord  most  esteemeth 
that  which  we  render  him  by  attending  to  his  word ;  whether  as 
preachers  or  as  hearers.  He  hath  for  this  purpose  ordained  a 
particular  day  in  each  week,  on  which  he  hath  forbidden  us  to 
attend  to  any  other  labour  or  business.  This  day  he  hath  spe- 
cially chosen  and  commanded  to  be  kept,  in  order  that  we  might 
have  time  to  perform  this  service,  and  that  no  one  might  make 
excuse,  that  he  had  no  leisure  by  reason  of  the  multiplicity  of  his 
labours  and  business.  He  hath  also  caused  certain  edifices  to  be 
erected  wherein  we  may  assemble  for  the  performance  of  this  duty : 
as  our  temples,  churches,  and  chapels.  He  hath  moreover  called 
and  instructed  certain  persons  to  minister  in  this  service,  and  hath 
bestowed  upon  them  various  gifts,  proper  for  the  discharge  of 
their  offices.  In  short,  he  hath,  by  a  special  precept,  commanded 
the  whole  world  to  attend  to  this  duty,  as  the  most  acceptable 
worship  they  can  render  him ;  and  that  he  highly  esteemeth  it,  is 
farther  evident  from  the  delight  which  all  true  christians  take 
therein. 

This  service  as  far  excelleth  all  other  kinds  of  worship,  as  the 
brightness  of  the  sun  exceedeth  that  of  the  stars ;  as  the  sabbath 
is  above  the  other  days  of  the  week  ;  yea,  as  far  as  the  heavenly 
kingdom  surpasseth  in  glory  the  kingdoms  of  this  world!  In  the 
house  of  God  all  things  are  holy,  and  specially  chosen ;  the  time, 
place,  and  person  who  ministers  therein:  because  the  word, 
which  is  holy,  sanctifieth  them.  Let  us,  therefore,  take  heed  to 
ourselves,  that  we  fall  not  into  slothfulness  and  inattention  in 
performing  this  duty,  for  in  showing  contempt  for  the  word  of 
God,  we  also  contemn  its  author. 

Many  persons  soon  become  weary  of  attending  to  fhis  service, 
and  complain  that  they  only  hear  a  continual  repetition  of  the 
same  things.  But  those  persons  have  bestowed  upon  it  only  a 
small  share  of  their  attention,  and  are  utterly  ignorant  of  the 
marvellous  beauties  and  divine  excellencies  which  the  word  of 
God  contains.  Though  they  imagine  that  they  are  perfectly  ac- 
quainted with  the  scrijiture,  tiiey  are  as  destitute  of  true  know- 
ledge as  the  most  benighted  heathens. 

But  admitting  that  we  were  perfectly  acquainted  with  the 
scripture,  and  needed  no  instruction  in  the  mysteries  of  the  gos- 
pel, (which  I  fear,  however,  is  not  the  case  with  any  of  us,)  still 
we  ought  to  attend  to  the  word  of  God  from  inclination ;  for  a 
true  christian  will  never  be  weary  with  hearing  it,  how  oft  soever 
it  be  repeated.  There  is  need,  moreover,  that  we  should  be  fre- 
quently reminded  of  the  things  we  have  learned ;  lest,  forgetting 
them,  our  hearts  should  wax  cold  in  love,  and  we  become  negli- 
gent of  good  works.     Although  our  Saviour  was  perfect  in  ah 

714 


LUTHER'S  SERMONS.  165 

things,  yet  we  see  that  he  continued  preaching  and  praying  until 
the  last  hour  of  his  earthly  mission.  St.  Paul  likewise,  the  chief 
of  the  apostles,  although  instructed  while  a  Pharisee  in  all  things 
relative  to  the  law,  and  afterwards  inspired  by  the  Holy  Ghost, 
still  continued  to  preach  and  exhort,  travelling  through  many 
countries  and  kingdoms.  How  much  more  then  ought  we,  who 
are  blind  and  ignorant,  to  read  the  word  of  God,  and  attend  to 
the  preaching  of  the  gospel ! 

This  service  which  God  hath  enjoined  upon  us,  is  not  laborious, 
but  easy.  It  requireth  nothing  but'  our  time  and  attention ;  and 
if  it  can  afford  a  person  pleasure  to  sit  during  whole  days  and 
evenings  at  an  ale-house  or  tavern,  engaged  in  revelry  and  mirth 
with  lewd  and  wicked  companions,  it  should  give  him  little  pain 
to  sit,  during  a  few  hours,  in  the  house  of  God ;  for  he  would  not 
only  spend  his  time  more  profitably  to  himself,  but  would  also 
render  an  acceptable  service  to  his  Maker. 

If  this  duty  seem  burthensome,  how  should  we  endure  to  go 
from  temple  to  temple,  and  from  altar  to  altar,  to  attend  to  rites 
and  ceremonies,  as  we  did  among  the  papists'?  Or  how  should 
we  sustain  those  laborious  services,  such  as  carrying  stones  from 
quarries,  and  going  armed  on  pilgrimages,  which  those  blind 
bigots  imposed  upon  us  1  These  services  were  performed  willingly, 
when  we  were  deluded  by  false  doctrine.  So  doth  the  devil 
blind  the  eyes  of  men ;  he  then  prompted  them  to  action  in  the 
execution  of  his  own  work,  and  he  now  inclineth  them  to  be 
slothful  and  weary  with  hearing  the  word  of  God ;  so  that  for- 
getting its  value,  they  may  grow  negligent  in  the  practice  of  its 
precepts. 

But  let  us  endeavour  to  delight  in  hearing  the  word  of  God, 
remembering  that  in  so  doing  we  render  him  an  acceptable  ser- 
vice. Let  us  listen  to  it  with  prayerful  attention,  that  the  grace 
of  God  may  accompany  his  word,  and  the  seed  may  not  be  sown 
in  vain.  Whenever  the  word  is  rightly  preached,  and  attentively 
heard,  it  never  fails  to  bring  forth  fruit.  We  may  indeed  per- 
ceive no  immediate  effects  from  it,  but  in  process  of  time,  the 
fruit  will  most  certainly  appear.  But  it  would  consume  too  much 
time  to  rehearse  all  the  benefits  which  proceed  from  hearing  the 
word  of  God ;  indeed,  it  were  a  task  far  beyond  our  capacity. 

Thus  much  we  have  said  by  way  of  preface  to  the  discourse; 
or  rather  as  an  exhortation  to  stir  up  your  mindstomore  diligent 
attention  :  and  certainly,  there  is  much  need  of  such  an  exhorta- 
tion in  every  sermon ;  "for  it  is  greatly  to  be  feared,  that  many 
who  appear  to  hear,  pay  very  little  attention  to  what  is  said,  and 
never  reflect  upon  it  afterwards.  What  we  have  thus  far  said, 
is  also  in  some  degree  pertinent  to  the  text ;  for  Paul,  in  this 
place,  reproveth  those  curious  spirits,  who,  endeavouring  to 
become  masters  of  the  word  of  God  by  their  own  wisdom,  do  at 

715 


166  LUTHER'S  SERMONS. 

length  falsely  persuade  themselves  that  they  perfectly  understand 
it ;  and  that  they  need  no  farther  instruction. 

It  is  from  this  cause  that  numerous  congregations  disappear, 
and  churches  become  desolate :  for  these  vain  babblers,  imagin- 
ing that  they  are  perfect,  and  well  instructed  in  all  things,  give 
themselves  to  trifling  and  vain  jangling.  They  are  continually 
endeavouring  to  bring  forward  some  nevi^  thing,  which  the  curi- 
ous multitude  may  be  desirous  to  hear,  while  they  totally  neglect 
to  teach  the  doctrine  of  salvation  through  faith  in  Jesus  Christ, 
and  never  so  much  as  attempt  to  impress  upon  their  hearers  the 
importance  of  a  Christian  life.  They  do  indeed  sometimes  tell 
us  that  we  must  do  good  works,  that  we  must  serve  God,  &c. 
but  they  are  totally  ignorant  of  the  meaning  of  these  words.  If 
they  be  asked,  how  are  good  works  to  be  done?  how  is  God  to 
be  served  (  they  will  point  out  this  particular  work  to  be  done 
now,  and  at  another  time,  that  they  will  direct  us  to  ofier  so 
much  sacrifice  at  this  altar;  to  go  into  this  or  that  monastery; 
run  to  this  saint ;  here  erect  a  chapel  to  the  honour  of  such  a 
saint:  in  another  place,  found  a  mass,  light  tapers,  buy  indul- 
gences, &c. 

These  idle  talkers  use  such  a  confused  multiplicity  of  words, 
that  they  confound,  instead  of  instructing  their  hearers;  while 
they  advance  nothing  calculated  to  render  anyone  better;  and 
were  any  thing  good  contained  in  their  discourses,  it  would  be 
lost  from  the  tedious  prolixity  of  their  harangues.  Of  such 
teachers,  we  have  seen  enough  in  the  papacy,  among  our  preach- 
ers of  dreams. 

St.  Paul,  in  the  beginning  of  his  epistle  to  his  disciple  Timothy, 
thought  proper  to  admonish  him,  that  such  teachers  should  arise ; 
"  giving  heed  to  fables  and  endless  genealogies,  which  minister 
questions  rather  than  godly  edifying,  which  is  in  faith:"  after 
which,  he  introduceth  the  words  of  our  text:  '^A'oiv,  the  end  of 
the  commandment  is  charity,  out  of  a  pure  heart,  and  of  a  good 
conscience,  and  of  faith  luifeigned.'"  These  words  contain  the 
sum  of  that  doctrine  which  we  should  teach.  Here  we  have  the 
duties  of  a  Christian  life  briefly  and  comprehensively  set  before 
us ;  and  we  cannot  imprint  these  words  too  strongly  upon  our 
memories.  If  we  desire  not  to  deviate  from  the  law,  but  to  attain 
the  ultimate  end  thereof,  we  must  endeavour  to  have  charity,  pro- 
ceeding out  of  a  pure  heart,  from  a  good  conscience,  and  faith 
unfeigned.  If  our  charity  be  of  this  sort,  then  is  it  right ;  other- 
wise we  mistake  the  meaning  of  the  whole  law. 

Now  these  words  are  profound,  and  contain  much  matter  in 
them  ;  therefore  we  shall  endeavour  to  expound  them  in  part,  that 
they  may  be  the  better  understood,  and  that  we  may  become  ac- 
quainted with  Paul's  manner  of  speaking.  First,  we  may  observe 
that  the  apostle  signifieth  that  charity  comprehendeth  the  sum  of 

716 


LUTHER'S  SERMONS.  167 

• 
the  whole  law.  But  we  are  not  here  to  understand  by  charity, 
simply  the  bestowing  of  alms  upon  the  needy,  but  that  universal 
good  will  which  embraceth  all  mankind  ;  which  speaketh  evil  of 
none  ;  which  condemneth  no  one ;  which  judgeth  the  motives  of 
none,  but  putteth  the  most  favourable  construction  upon  the  ac- 
tions of  others — in  short,  it  signifieth  that  love  to  all  our  fellow- 
beings,  which  the  grace  of  God  implanteth  in  our  hearts;  for  in 
the  scripture,  the  words  charity  and  love  are  frequently  synony- 
mous, and  the  one  is  often  substituted  for  the  other. 

Now  those  jangling  divines,  do  indeed  talk  much  of  charity 
and  love;  they  make  great  pretensions  to  Godliness,  and  boast 
much  of  their  deeds  of  benevolence.  But  their  love  is  only  the 
love  of  heretics,  wicked  men,  and  ungracious  wretches :  it  is  ex- 
tended only  to  themselves,  and  to  those  of  the  same  sort  with 
them  ;  while  at  the  same  time,  they  hate  and  persecute  all  good 
christians,  and  would  willingly  accuse  them  of  the  most  vicious 
acts.  This  certainly  does  not  deserve  the  name  of  love;  for  if  I 
choose  a  few  individuals,  whom  1  favour  and  embrace,  because 
they  also  favour  me,  I  act  from  selfish  and  knpure  motives.  But 
that  true  love  which  floweth  from  a  pure  heart,  hath  no  respect 
of  persons:  it  is  poured  forth  to  all  mankind  indiscriminately, 
whether  they  be  friends  or  enemies;  even  as  doth  our  heavenly 
Father,  who  maketh  his  sun  to  shine  upon  the  evil  and  upon  the 
good,  and  sendeth  rain  upon  the  just  and  upon  the  unjust. 

But  some  may  say,  such  a  one  who  is  my  enemy?  is  also  an 
enemy  to  God ;  for  he  doth  many  things  that  are  more  displeas- 
ing to  God,  than  they  are  injurious  to  me;  must  I  love  him  who 
is  a  transgressor,  and  an  evil  person  ?  I  answer,  we  are  all  trans- 
gressors, and  do  many  things  displeasing  to  God ;  but  because 
my  neighbour  is  evil,  it  is  no  reason  that  my  love  should  be  ex- 
tinguished toward  him.  If  he  be  evil  he  will  in  the  end  receive 
punishment  according  to  his  deeds :  but  I  must  not  suffer  his 
wickedness  to  overcome  me.  It  is  my  duty  to  pray  for  him,  and 
I  may  rebuke  and  admonish  him  through  love,  that  he  may  repent 
and  escape  punishment.  But  I  must  not  be  an  enemy  to  him,  nof 
do  him  evil  in  any  manner;  for  no  profit  would  redound  to  me 
thereby ;  I  should  certainly  be  made  no  better,  but  should  make 
him  worse. 

It  cannot,  indeed,  be  denied,  that  a  good  man  is  more  worthy 
of  love  than  a  bad  one.  It  is  also  to  be  expected  that  good  men 
will  delight  in  the  company  of  other  good  men,  more  than  in  that 
of  evil  men.  But  pure  christian  love  is  not  derived  from  the 
merit  of  the  object.  This  is  the  source  from  which  the  world 
draweth  its  love  ;  as  a  young  man  falleth  in  love  with  a  maid, 
because  of  her  comeliness  and  beauty  ;  a  covetous  man  delight- 
cth  in  riches,  because  they  will  add  to  his  consideration  and  im- 
portance in  the  world;  and  an  ambitious  man  esteemeth  prefer- 

717 


168  LUTHER'S  SERMONS. 

• 
ment,  because  of  the  honour  he  shall  receive,  and  the  power  he 
will  possess  thereby :    all  such    love    is   derived  from  external 
objects ;  from  the  beauty  or  good  qualities  of  the  person,  or  the 
desirableness  of  the  thing. 

On  the  contrary,  true  christian  love  is  not  derived  from  things 
without,  but  iiovveth  from  the  heart,  as  from  a  spring;  which, 
while  it  draweth  its  supply  from  the  depths  of  the  earth,  floweth 
over  the  ground  without  requiring  any  thing  in  return ;  and  not 
as  from  a  stagnant  pool,  which  requireth  to  be  swollen  by  a 
shower,  before  it  can  water  the  earth.  This  spirit  saith  thus : 
"  I  love  thee  not  for  thy  virtue  or  comeliness,  for  I  do  not  derive 
my  love  from  thy  merit,  but  from  the  grace  of  God  which  is 
implanted  in  my  heart,  and  which  teacheth  me  to  love  my  neigh- 
bour as  myself;  this  is  the  source  from  which  I  derive  my  love: 
and  it  floweth  plentifully  to  all,  whether  they  be  friends  or  ene- 
mies ;  but  more  especially  to  my  enemies,  as  I  consider  there  is 
more  need  that  I  should  pray  for  them,  and  endeavour  through 
love  to  win  them  from  the  evil  of  their  ways,  that  they  may 
repent  of  their  sins,  be  delivered  from  the  snares  of  the  devil,  and 
become  my  friends." 

This  may  be  called  love  flowing  from  a  pure  heart;  for  one 
who  is  thus  affected,  doth  not  love  because  he  findeth  any  thing 
worthy  in  those  whom  he  loveth,  but  because  the  grace  of  God, 
which  is  itself  pure,  hath  cleansed  his  heart,  and  replenished  it 
with  true  and  holy  aftections.  Such  love  will  manifest  itself  in 
whatsoever  condition  or  circumstances  in  life  men  maybe  placed. 
If  a  servant  be  not  thus  aflfected,  he  will  say  thus  to  himself:  "I 
serve  my  master  because  he  giveth  me  food  and  clothing,  or 
payeth  me  wages !"  or  perhaps,  "  because  it  is  in  his  power  to 
punish  me  if  I  do  not  faithfully  serve  him."  But  if  he  have  this 
love  in  his  heart,  he  will  say  thus :  "  I  will  serve  my  master,  not 
because  he  is  kind  or  unkind;  not  for  the  hope  of  reward,  or  the 
dread  of  punishment;  but  because  the  word  of  God  commandeth 
me  as  a  servant,  to  be  obedient  to  my  master;  therefore  will  1 
^erve  him  faithfully,  for  in  serving  him,  I  also  serve  God,  who 
hath  placed  me  in  the  state  and  condition  of  a  servant." 

And  so  likewise,  if  a  prince  or  ruler  say,  "  I  am  placed  in  the 
condition  of  a  ruler,  I  will  therefore  enjoy  my  dignity,  my  riches, 
and  my  power ;  and  I  will  hav^e  respect  unto  these  things  only :" 
although  such  a  one  may  so  rule  that  the  world  shall  have  no 
cause  to  find  fault,  yet,  as  the  honour  and  glory  of  God  are  not 
regarded  in  the  discharge  of  his  oflice,  his  heart  is  not  pure;  for 
he  seeketh  only  his  own  glory,  riches,  and  power. 

And  also  in  spiritual  offices ;  if  I  preach  because  some  good 
benefice  is  offered  me,  when  otherwise  I  would  never  engage  in 
this  calling,  I  may  indeed  preach,  but  I  shall  not  do  it  from  a  pure 
heart ;  for  my  heart  would  be  most  plainly  polluted.     And  though 

719 


LUTHER'S  SERMONS.  169 

I  should  be  ever  so  diligent,  and  should  ever  so  much  affirm  that 
the  work  is  good,  and  the  office  responsible,  I  should  not  dis- 
charge the  duties  thereof  aright;  inasmuch  as  I  did  not  engage 
in  it  from  pure  motives.  He  only  can  rightly  fill  the  clerical 
office,  whose  heart  is  so  affected  that  he  can  say  thus  ;  "  I  do 
indeed  get  my  living  by  the  ministry,  yet  it  is  not  for  this  reason 
that  I  engage  in  it ;  but  because  the  Lord  hath  called  me  to  it, 
and  hath  committed  this  trust  to  me,  that  I  should  discharge-  the 
duties  thereof  with  fidelity,  not  seeking  my  own  honour  or  profit. 
I  must  therefore  diligently  labour  therein,,  to  the  glory  of  God, 
and  the  salvation  of  souls."  If  I  be  thus  affected,  then  is-  my 
heart  pure ;  because  I  do  not  engage  in  the  work  for  the  sake  of 
honour  or  emolument:  and  if  these  follow,  I  may  receive  them 
without  sin. 

Thus  ye  see,  that  charity  (or  love)  which  proceedeth  from  a 
pure  heart,  is  not  derived  from  things  without,  but  floweth  from 
within,  and  extendeth  to  all  without  distinction.  But  how  is  the 
heart  purified?  As  we  have  already  said,  by  the  grace  of  God, 
which  Cometh  through  his  word.  This  grace  in  the  heai't  is  the 
spring  whence  good  works  flow ;  and  no  works  are  acceptable 
to  God  unless  they  come  from  a  pure  heart. 

God  hath  caused  his  word  to  be  preached,  that  our  hearts  may 
be  purified  thereby,  and  our  lives  ordered  according  to  the  pre- 
script thereof.  Let  us  therefore  not  suffer  ourselves  to  be  dis- 
couraged or  hindered  by  any  difficulties  we  may  encounter.  Let 
us  continue  firm,  and  persevere  unto  the  end,  although  we  meet 
with  persecutions  and  contempt,  and  suffer  losses  thereby.  Let 
us  break  through  all  obstacles  with  boldness  and  manly  courage ; 
and  as  we  began  not  for  man's  sake,  let  us  not  be  prevented  by 
man  from  doing  that  which  is  acceptable  to  God.  Let  us  be 
ready  and  willing  at  all  times  to  discharge  the  duties  which  God 
requireth  of  us  ;  "and  let  us  serve  him  with  a  pure  heart,  and  with 
laith  unfeigned. 

Thus  much  I  have  thought  proper  to  say  concerning  charity's 
proceeding  out  of  a  pure  heart ;  and  how  the  heart  is  purified, 
that  it  may  produce  this  kind  of  charity.  We  will  now  briefly 
attend  to  ffie  second  thing  to  be  considered ;  viz.  a  good  con- 
science ;  for  the  text  saith,  "  The  end  of  the  commandment  is 
charity,  and  of  a  pure  heart,  and  of  a  good  conscience,  and  of 
faith  unfeigned." 

By  a  good  conscience  is  here  meant,  a  conscience  void  of  of- 
fence, not  only  before  men,  but  also  before  God.  To  have  a  con- 
science void  of  ofience  before  men,  we  must  be  able  to  glory  as 
Paul  did ;  that  he  so  lived  that  he  offended  no  man,  troubled  no 
man,  was  an  evil  example  or  burthen  to  no  man ;  but  that  all  who 
witnessed  his  conduct,  must  needs  say,  that  he  indifferently  served 
all,  helped  all,  counselled  all,  and  dealt  honestly  and  friendly  with 
22  P  "^19 


170  LUTHER'S  SERMONS. 

all.  Of  such  a  conscience,  Moses  also  glorieth :  Num.  xvi.  "  I 
have  not  taken  one  ass  from  them,  neither  have  I  hurt  one  of 
them."  And  also  Samuel ;  1  Kings,  xviii.  "  I  have  walked  be- 
fore you  from  my  childhood  to  this  day.  Behold  here  I  am ; 
witness  against  me  before  the  Lord,  and  before  his  anointed ; 
whose  ox  have  I  taken  1  or  whose  ass  have  I  taken  ?  or  whom 
have  I  defrauded  1  whom  have  I  oppressed  ?  or  of  whose  hand 
have  I  received  any  bribe  ?" 

Such  a  conscience  must  every  Christian  possess,  that  he  shall 
be  conscious  of  having  discharged  his  duty  in  all  respects,  and 
to  all  men;  so  that  no  one  can  have  any  just  cause  to  complain 
of  him  ;  but  that  all  who  will  speak  the  truth,  must  confess,  that 
he  has  been  an  example  worthy  to  be  followed  by  all  who  would 
live  well.  Let  no  christian  therefore  do  any  thing  that  shall  de- 
prive him  of  such  a  confidence;  for  he  that  liveth  in  such  a  man- 
ner, as  to  give  just  occasion  to  the  world  to  reprove  his  conduct, 
is  not  yet  a  christian :  as  his  heart  cannot  be  pure.  For  we  must 
not  presume  on  the  doctrine  of  faith,  as  though  that  being  once 
obtained,  we  may  live  as  we  list ;  as  it  would  thence  be  infer- 
red that  this  doctrine  giveth  license  and  liberty  to  commit  sin 
with  impunity.  But  we  must  so  conduct  ourselves,  that  we  have 
love  flowing  out  of  a  pure  heart,  and  a  good  conscience,  and  that 
no  man  can  justly  accuse  us  of  any  sin. 

Although  such  a  conscience  may  render  us  just  before  men, 
yet  it  is  another  thing  to  be  just  before  God :  for  good  works,  as 
we  have  elsewhere  said,  will  not  justify  us  before  him.  And  still, 
in  order  to  fulfil  the  commandment,  we  must  be  justified  also  be- 
fore God.  But  how  shall  we  attain  unto  this?  By  faith ;  and 
here  we  may  bring  in  the  last  thing  to  be  considered  in  our  text ; 
and  of  faith  unfeigned.  As  we  have  already  said,  although  I 
may  have  a  good  conscience  before  men,  and  so  live  that  none 
can  have  occasion  to  censure  my  conduct,  yet  the  old  Adam, 
that  is,  flesh  and  blood,  still  remain  in  me,  and  render  me  subject 
to  sin.  For  as  Paul  saith,  Gal.  v.  "  The  flesh  lusteth  against  the 
spirit,  and  the  spirit  against  the  flesh  ;  and  these  are  contrary  the 
one  to  the  other;  so  that  ye  cannot  do  the  things  that  ye  would." 
And  also  Romans  vii.  "  I  am  carnal,  sold  under  sin.  For  that 
which  I  do  I  allow  not;  for  what  I  would,  that  do  I  not;  but 
what  I  hate,  that  do  I." 

The  spirit  would  indeed  live  perfectly  and  purely,  according  to 
the  word  of  God,  but  the  rebellious  flesh  resisteth  the  desire 
thereof,  by  tempting  us  to  seek  honour,  riches,  and  pleasures; 
and  to  be  remiss  in  our  religious  duties.  Thus,  on  account  of 
our  carnal  nature,  we  have  to  maintain  a  continual  warfare 
against  the  many  temptations  that  are  constantly  besetting  us. 
Although  we  may  discharge  a  clear  conscience  before  men,  we 
do  many  things  that  are  not  right  in  the  sight  of  God,  and  neglect 

720 


LUTHER'S  SERMONS.  171 

many  duties  which  he  requireth  of  us ;  so  that  the  most  righteous 
among  men  have  much  need  of  mercy  and  forgiveness.  No  onQ 
can  so  acquit  himseU,  that  he  shall  be  able  to  contend  with  God 
in  judgment,  but  all  must  acknowledge  that  they  have  not  merited 
salvation  by  their  works,  and  that  if  justice  were  executed 
toward  them,  they  would  be  consigned  to  punishment. 

But  we  have  before  said,  that  we  must  also  be  justified  before 
God,  and  that  this  must  be  done  by  faith.  The  text  not  only  im- 
plieth  that  we  must  have  a  pure  heart,  and  a  good  conscience, 
but  also  faith  unfeigned;  and  this  is  the  principal  part,  and  chief 
precept  contained  therein ;  and  that  which  embraceth  all  the 
rest.  We  shall  therefore  examine  this  part  of  the  subject  a  little 
more  closely,  and  endeavour  to  explain  the  nature  of  this  faith. 

All  men  being  condemned  by  the  law,  it  was  necessary  that 
an  atonement  should  be  made,  in  order  that  we  might  be  justified ; 
and  therefore  God,  through  his  infinite  mercy  and  goodness,  sent 
his  Son  Jesus  Christ  to  sufler  and  die  for  us ;  that  the  justice  of 
the  Father  being  satisfied,  we  might  obtain  salvation  through  his 
merits.  He,  having  fulfilled  the  whole  law,  suflered  the  igno- 
minious death  of  crucifixion;  after  which  he  rose  and  ascended 
up  to  heaven,  where  he  still  remaineth,  making  continual  inter- 
cession for  us,  as  for  those  that  cannot  obtain  salvation  by  their 
own  righteousness. 

It  therefore  appeareth,  that  although  we  should  be  condemned 
before  the  judgment  seat,  we  may  obtain  pardon  by  appealing  to 
the  mercy  seat,  which  is  Christ ;  whom  God  hath  set  before  us 
as  a  refuge  to  which  we  may  flee,  when  we  find  ourselves  unable 
to  stand  before  the  judgment  seat  by  our  own  righteousness. 
Thus,  as  Paul  saith,  Romans  iii.  we  may  be  "justified  freely  by 
his  grace,  through  the  redemption  that  is  in  Christ  Jesus ;  whom 
God  hath  set  forth  to  be  a  propitiation,  through  faith  in  his  blood, 
to  declare  his  righteousness  for  the  remission  of  sins  that  are  past, 
through  the  forbearance  of  God."  Thus  God  may  be  just,  and 
the  justifier  of  him  that  believeth  in  Christ. 

But  if  we  will  come  to  this  mercy  seat,  we  must  not  bring 
with  us  any  of  our  own  works  to  plead  in  extenuation  of  our 
guilt;  but  we  must  rely  solely  upon  the  merits  and  righteousness 
of  Christ.  Our  language  must  be,  "  Lord,  I  deserve  thy  wrath, 
and  thy  judgments.  I  have  nothing  of  my  own  to  ofl^er.  But  I 
plead  the  merits  of  thy  blessed  Son,  of  whom  it  is  said,  he  did 
no  sin,  neither  was  guile  found  in  his  mouth."  If  we  have  this 
faith  in  Christ,  we  shall  receive  remission  of  our  sins ;  for  Christ 
himself  saith,  John  iii.  "  God  *o  loved  the  world,  that  he  gave  his 
only  begotten  Son,  that  whosoever  believeth  in  him  should  not 
perish  but  have  everlasting  life  !" 

God  having  thus  provided  a  mercy  seat  to  which  we  may  flee, 
let  us  leave  at  the  judgment  seat  those  proud,  self-righteous  con- 

721 


172  LUTHER'S  SERMONS. 

temners,  and  despisers  of  the  word  of  God,  who  seek  justification 
by  their  own  works :  let  them  remain  there  until  they  shall  be 
humbled,  or  receive  sentence  according  to  their  deeds.  But  let 
us  depart  therefrom  as  far  as  we  are  able,  and  appeal  unto  the 
mercy  seat :  for  God  hath  threatened  terrible  judgments  to  those 
who,  coming  with  their  own  righteousness,  and  trusting  therein, 
presume  to  stand  before  him,  the  sovereign  judge,  and  neglect  to 
come  to  the  mercy  seat  of  Christ.  Such  are  already  condemned, 
as  Christ  himself  hath  said,  John  iii.  18.  "  He  that  believeth  not 
is  condemned  already,  because  he  hath  not  believed  in  the  name 
of  the  only  begotten  Son  of  God."  But  at  the  mercy  seat  there 
IS  no  wrath,  severity,  or  condemnation ;  but  only  grace,  mercy, 
and  forgiveness.  AH  sins  are  there  remitted,  yea,  blotted  out 
and  consumed,  as  a  drop  of  water  is  consumed  by  the  heat  of 
the  sun. 


SERMON  XII. 

Matthew,  Chap.  XVIII.  From  the  23rf  to  the  ^bth  verses,  inclusive. 

•23.  Therefore  is  the  kingdom  of  heaven  lik«ned  unto  a  certain  king  which 
would  take  account  of  his  servants. 

24.  And  when  he  had  begun  to  reckon,  one  was  brought  unto  him  which 
owed  him  ten  thousand  talents. 

25.  But  forasmuch  as  he  had  not  to  pay,  his  lord  commanded  him  to  be 
sold,  and  his  wife  and  children,  and  all  that  he  had,  and  payment  to  be 
made. 

26.  The  servant  therefore  fell  down,  and  worshipped  him,  saying,  Lord, 
have  patience  with  me,  and  I  will  pay  thee  all. 

27.  Then  the  lord  of  that  servant  was  moved  with  compassion,  and  loosed 
him,  and  forgave  him  the  debt. 

28.  But  the  same  servant  went  out,  and  found  one  of  his  fellow-servants, 
which  owed  him  an  hundred  pence;  and  he  laid  hands  on  him,  and  took  him 
by  the  throat,  saying.  Pay  me  that  thou  owest. 

29.  And  his  fellow-servant  fell  down  at  his  feet,  and  besought  him,  saying. 
Have  patience  with  me,  and  I  will  pay  thee  all. 

30.  And  he  would  not:  but  went  and  cast  him  into  prison,  till  he  should 
pay  the  debt. 

31.  So  when  his  fellow-servants  saw  what  was  done,  they  were  very  sorry, 
and  came  and  told  unto  their  lord  all  that  was  done. 

32.  Then  his  lord,  after  that  he  had  called  him,  said  unto  him,  0  thou 
wicked  servant,  I  forgave  thee  all  that  debt,  because  thou  desiredst  me : 

33.  Shouldest  not  thou  also  have  had  compassion  on  thy  fellow-servant, 
even  as  I  had  pity  on  theel 

34.  And  his  lord  was  wroth,  and  delivered  him  to  the  tormentors,  till  he 
should  pay  all  that  was  due  unto  him.      # 

35.  So  likewise  shall  my  heavenly  Father  do  also  unto  you,  if  ye  from 
your  hearts  forgive  not  every  one  his  brother  their  trespasses. 

Our  Saviour  introduced  this  parable,  as  an  answer,  or  rather 
as  an  illustration  of  his  answer  to  Peter,  when  he  inquired  how 

722 


LUTHER'S  SERMONS,  173 

often  he  should  forgive  his  brother.  Peter  asked  if  it  were  suf- 
ficient to  forgive  his  brother  until  seven  times  ?  whereupon  Christ 
answered ;  "  I  say  not  unto  thee,  until  seven  times,  but  until 
seventy  times  seven  :"  he  then  introduced  this  parable,  whereby 
he  signified  that  if  we  forgive  not  our  brother,  God  will  deal  with 
us  as  the  king  did  with  this  servant ;  who  would  not  forgive  his 
fellow-servant  a  small  debt,  when  his  lord  had  forgiven  him  so 
much. 

Ye  have  before  been  taught,  that  in  the  kingdom  of  God, 
where  he  reigneth  by  his  gospel,  there  is  no  exacting  of  the  law, 
neither  any  dealing  by  it,  but  only  grace,  mercy,  and  forgiveness. 
That  there'  is  no  wrath,  revenge,  or  punishment ;  but  charity, 
brotherly  love,  and  well-doing  one  lo'ward  another.  We  are  not 
however  to  understand  by  this,  that  the  civil  law  is  abrogated  by 
the  preaching  of  the  gospel :  for  many  being  yet  far  from  the 
kingdom  of  God,  the  civil  law,  whereby  crimes  are  punished,  is 
necessary  for  the  safety  of  oiir  lives  and  property,  against  the 
assaults  and  encroachments  of  the  wicked,  who  have  no  respect 
for  the  laws  of  God. 

The  ruler,  therefore,  who  governs  his  people  well,  and  the  ma- 
gistrate who  takes  care  that  justice  is  equally  and  impartially  ad- 
ministered to  ail,  so  that  ofFendei-s  are  punished,  crimes  prevented, 
and  the  peace  and  good  order  of  the  community  preserved,  do 
well,  and  are  worthy  of  commendation.  It  is  also  the  duty  of 
every  one,  to  pay  due  reverence  to  the  laws  of  the  country 
wherein  he  may  reside ;  provided  ho  can  do  so  without  disobey- 
ing the  commands  of  God,  or  the  dictates  of  his  own  conscience. 
Were  it  not  for  the  civil  law,  the  rights  of  citizens  would  not  be 
respected,  the  tranquillity  of  the  slate  would  not  be  maintained, 
but  every  thing  would  be  turmoil  and  confusion.  This,  then, 
though  an  institution  of  man,  is  a  wise  and  salutary  one;  wnich 
in  the  depraved  condition  wherein  mankind  are  by  nature,  can  in 
no  wise  be  dispensed  with. 

But  this  law  was  not  ordained  for  those  that  are  in  the  king- 
dom of  grace ;  and  though  we  observe  this  law  ever  so  strictly, 
we  have  no  cause  to  glory,  neither  must  we  imagine  that  we  are 
therefore  just  before  God ;  for  we  may  still  be  unrighteous  in  his 
sight.  He  that  is  governed  only  by  the  laws  of  men,  who  doth 
good  only  through  restraint  or  compulsion,  and  who  exacteth  the 
law  of  his  brother,  is  yet  far  from  the  kingdom  of  heaven.  For 
as  in  this  kingdom  all  our  sins  and  transgressions  are  forgiven  us, 
we  are  also  required  to  forgive  our  brother,  or  our  neighbour,  if 
we  have  aucfht  against  him. 

Let  us  see  how  this  subject  is  illustrated  in  the  parable.  In  the 
first  place,  the  lord,  having  compassion  on  his  servant,  forgiveth 
him  all  the  debt:  but  the  servant,  instead  of  extending  the  same 
charity  to  his  fellow-servant,  taketh  him  and  casteth  him  into 

v2  723 


174  LUTHER'S  SERMONS. 

prison  :  "whereupon  the  lord  was  wroth,  and  cast  this  servant  into 
prison  also,  til!  he  should  pay  all  that  was  due  to  him.  After 
having  spoken  this  parable,  Christ  addeth  in  conclusion,  "So  like- 
wise shall  my  heavenly  Father  do  also  unto  you,  if  ye  from  your 
hearts  forgive  not  every  one  his  brother  their  trespasses." 

Hence  it  appears,  that  If  we  belong  to  the  kingdom  of  God,  and 
have  been  made  partakers  of  his  divine  grace,  we  must  harbour 
no  malice,  hatred,  or  revenge ;  but  freely  forgive  all  who  have 
ti'espassed  against  us.  And  as  it  is  taught  in  this  same  chapter, 
a  little  before  the  text,  though  our  neighbour  should  sin  against 
us  even  seventy  times  seven,  we  must  willingly  forgive  him  all; 
because  God  hath  forgiven  us,  although  we  have  committed  more 
and  greater  sins  against  him  than  it  is  possible  for  our  neighbour 
to  have  committed  against  us. 

The  kingdom  of  Christ  is  so  constituted,  that  the  grace  which 
reigneth  therein  must  at  no  time  cease,  but  abide  continually; 
so  that  how  low  soever  we  may  fall,  if  we  sincerely  repent,  we 
may  rise  again  and  be  restored  ;  provided  we  are  willing  to  for- 
give all  who  have  otFended  against  us.  But  if  our  hearts  are  not 
thus  aflected,  if  we  are  not  willing  to  forgive  our  neighbour,  we 
belong  not  to  this  kingdom,  neither  are  we  partakers  of  that  grace 
which  cometh  through  the  gospel  of  Christ. 

Although  the  preaching  of  the  gospel  is  heard  by  many,  yet  it 
reacheth  not  the  heart  of  every  one,  neither  is  it  profitable  to  all 
that  hear  it.  It  may  therefore  be  necessary  to  state  who  they 
are  that  receive  it  and  are  benefited  thereby.  It  is  not  received 
by  those  who  deal  lightly  with  it,  and  esteem  it  as  a  thing  of 
little  consequence,  and  only  worthy  a  small  share  of  their  atten- 
tion; it  doth  not  profit  those  false  professors,  who  presume  upon 
it  as  giving  license  to  live  in  lust  and  licentiousness  ;  and  who 
think  that  because  the  gospel  holds  forth  nothing  but  mercy  and 
forgiveness,  they  can  commit  sin  with  impunity.  The  gospel 
hath  reached  none  of  these ;  for  they  belong  to  the  kingdom  of 
the  world,  and  require  the  restraint  of  civil  law  to  prevent  them 
from  doing  what  they  list.  The  gospel  is  received  by  such  only 
as  feel  their  necessity  and  dependence;  which  was  the  case  with 
the  servant  in  the  parable ;  wherefore,  if  we  examine  the  text 
attentively,  we  shall  find  this  subject  fully  illustrated. 

In  this  parable,  the  kingdom  of  heaven  is  compared  to  a  cer- 
tain king  who  determined  to  take  account  of  his  servants ;  and 
when  he  had  begun  to  reckon,  one  was  brought  unto  him  which 
owed  him  ten  thousand  talents,  but  had  nothing  to  pay.  The 
king  therefore  ordered  him  to  be  sold,  together  with  his  wife  and 
children,  and  all  his  eflects.  The  servant  is  hereupon  brought 
into  great  perplexity  and  distress :  he  falleth  down  and  worship- 
peth  his  master,  craveth  his  mercy,  and  promiseth  more  than  he 

724 


LUTHER'S  SERMONS.  .  175 

•will  ever  be  able  to  perform ;  saying,  "  Lord,  have  patience  with 
me,  and  I  will  pay  thee  all." 

Thus  it  also  cometh  to  pass  between  God  and  us.  When  the 
Lord  would  reckon  witli  us,  he  sendeth  forth  the  preaching  of  his 
law,  whereby  we  learn  what  we  ought  to  have  done.  This  is  the 
book  of  accounts,  in  which  is  written  what  we  owe;  this  he 
taketh  in  his  hand,  and  reading  it  before  us  saiih,  "  These  things 
thou  oughtest  to  have  done ;  thou  oughtest  to  have  feared,  loved, 
and  worshipped  me  alone ;  thou  oughtest  to  have  trusted  only  in 
me,  and  to  have  placed  thy  confidence  in  none  other.  But  thou 
hast  done  otherwise ;  thou  art  therefore  mine  enemy:  thou  hast 
not  believed  in  me,  but  hast  reposed  thy  trust  in  others;  and  in 
short,  thou  hast  not  even  observed  one  single  point  of  the  law." 

When  the  preaching  of  the  law  hath  taken  hold  on  the  con- 
science, we  then  see  what  we  ought  to  have  done,  and  what  we 
have  not  done.  We  are  convinced  that  we  have  not  kept  the 
law  in  any  respect,  and  that  we  have  totally  neglected  to  perform 
that  duty  and  obedience  which  God  justly  requireth  of  us.  When 
the  sinner  is  brought  to  this  state,  he  is  greatly  distressed  in 
mind,  and  knoweth  not  what  to  do.  He  is  sensible  that  he  hath 
merited  eternal  punishment,  and  is  brought  to  the  very  brink  of 
despair.  The  law  bringeth  no  consolation,  but  indignation, 
wrath,  and  punishment ;  it  delivereth  the  sinner  to  Satan,  it  casteth 
him  down  to  hell,  and  leaveth  him  no  hope  of  escape. 

This  condition  in  which  the  law  placeth  the  sinner  is  the  same 
as  that  of  the  servant  when  his  master  commanded  him  and  all 
that  he  had,  to  be  sold  to  satisfy  the  demand.  And  as  the  servant, 
when  he  heareth  this  sentence,  falleth  down  and  prayeth  his 
master  that  he  will  have  patience  with  him,  thinking  that  he  shall 
yet  be  able  to  pay  the  debt,  so  also  doth  the  sinner.  When  he  is 
brought  to  a  sense  of  his  own  wretched  and  miserable  condition, 
his  heart  is  indeed  contrite  and  humble ;  but  instead  of  depending 
entirely  upon  the. merits  of  a  Saviour,  and  praying  to  God  for 
mercy  and  free  pardon,  he  runneth  hither  and  thither,  seeking  to 
be  delivered  from  his  sins  by  his  own  works,  and  promising  even 
more  than  the  angels  in  heaven  could  perform. 

When  the  sinner  is  thus  oppressed  by  the  burden  of  sin,  it  is 
an  easy  matter  to  persuade  him  to  do  any  thing  whereby  he 
thinketh  to  be  delivered.  And  hence  the  cause  of  so  many  pil- 
grimages; the  founding  of  so  many  monasteries;  the  institution 
of  masses,  and  such  like  trifles.  When  we  were  among  the 
papists,  we  were  commanded  thus :  go  on  such  a  pilgrimage, 
give  so  much  toward  the  building  of  a  church,  get  thyself  admitted 
into  a  holy  monastery,  and  thy  sins  shall  be  forgiven  thee.  We 
pined  under  fastings,  we  scourged  ourselves  with  whips,  we  were 
made  monks  and  nuns,  thinking  that  God,  having  respect  to  our 
good  works,  would  therewith  be  satisfied,  and  our  consciences 

725 


176  .  LUTHER'S  SERMONS. 

relieved  from  the  burden  of  guilt  and  sin.  But,  miserable  and 
deluded  men  that  we  were  !  notwithstanding  we  thus  afflicted  our 
bodies  and  performed  such  rigorous  penances,  we  still  remained 
in  doubt  as  before ;  so  that  we  knew  not  how  we  stood  before 
God.  Or  if  our  consciences  were  lulled  into  security,  we  were 
still  in  a  worse  condition  ;  as  it  was  a  false  security,  derived  from 
a  belief  that  God  would  have  respect  to  our  works. 

Let  us  now  observe  how  it  was  with  the  servant  in  the  parable. 
When  his  lord  saw  him  thus  sorrowful,  and  imploring  his  cle- 
mency, he,  being  moved  with  compassion,  released  him  and  for- 
gave him  the  debt.  He  did  not  give  him  a  certain  time  wherein 
he  should  pay  the  debt,  neither  did  he  compound  with  him  for  a 
certain  part  thereof;  but  he  forgave  him  the  whole  sum.  Thus 
also  it  is  with  us ;  when  we  find  ourselves  overwhelmed  with  sin, 
when  we  have  endeavoured  in  vain  to  release  ourselves  therefrom, 
and  when  we  have  despaired  of  being  saved  by  our  own  works ; 
then  are  we  willing  to  accept  of  salvation  through  the  merits  of 
Christ  alone,  as  a  gracious  and  merciful  gift.  When  the  Lord 
seeth  us  thus  contrite  and  humble,  he  taketh  the  burden  of  sin 
from  us,  and  freely  forgiveth  us  all  we  owe. 

Let  it  be  remembered,  however,  that  God  doth  not  forgive  us 
on  account  of  any  merit  which  he  findeth  in  us,  but  because  he 
hath  respect  to  an  humble  and  contrite  heart;  as  David  saith. 
Psalm  li.  "  The  sacrifices  of  God  are  a  broken  spirit ;  a  broken 
and  a  contrite  heart,  O  God,  thou  wilt  not  despise."  He,  there- 
fore, that  is  truly  humble  and  penitent,  who  is  sensible  that  he  is 
not  able  to  help  himself,  but  desireth  help  of  the  Lord,  is  in  the 
right  way  to  heaven.  But  he  that  trusteth  either  wholly  or  in 
part  to  his  own  works,  is  not  in  the  right  way:  for  the  gospel 
plainly  declareth  that  we  must  be  saved  by  grace  alone. 

Thus  much  may  suffice  concerning  the  first  part  of  the  text, 
which  treats  of  the  dealings  of  the  lord  with  his  servant ;  we 
will  now  attend  to  the  second  part,  which  relates  to  the  conduct 
of  the  servant  toward  his  fellow-servant. 

We  are  told  in  the  parable,  that  the  servant,  after  his  lord  had 
forgiven  him  the  debt,  went  out,  and  finding  one  of  his  fellow- 
servants  who  owed  him  a  small  sum,  he  laid  hands  on  him, 
dealt  rigorously  with  him,  and  demanded  payment  of  his  debt : 
and  though  his  fellow-servant  fell  at  his  feet,  and  implored  his 
forbearance,  yet  he  showed  him  no  mercy,  but  cast  him  into 
prison. 

I  have  elsewhere  said,  that  although  God  needeth  not  our  good 
works,  yet  he  requireth  them  of  us,  in  order  that  our  faith  may 
be  made  manifest  thereby.  And  surely,  if  we  love  God,  we 
shall  also  love  our  neighbour ;  and  if  our  hearts  be  fille(^  with 
gratitude  to  him  who  hath  been  so  merciful  to  us,  that  he  hath 
forgiven  us  all  our  transgressions,  we  shall  certainly  show  mercy 

726 


LUTHER'S  SERMONS.  177 

to  our  fellow-creatures.  But  many  who  profess  to  have  received 
faith,  do  even  as  this  servant  did.  They  are  haughty  a»d  impe- 
rious, tyrannical  and  oppressive,  exacting  of  others  whatever  the 
law  requireth,  even  to  the  last  farthing.  They  think  they  have 
a  right  to  do  what  they  please  with  their  own,  provided  they  do 
not  transgress  the  laws  of  justice.  They  do  not  consider,  that  if 
God  had  exacted  justice  of  them,  they  would  have  been  delivered 
to  Satan,  and  cast  down  to  hell  for  ever. 

Such  persons  can  indeed  talk  and  dispute  much  about  the  gos- 
pel; they  have  perhaps  laid  aside,  in  some  degree,  their  vicious 
habits ;  they  may  have  been  so  far  enlightened  that  they  can  dis- 
cern what  they  ought  to  do,  and  what  they  ought  not  to  do ;  but 
they  have  not  the  love  of  God  abiding  in  their  hearts,  for  if  they 
had,  we  should  see  it  manifested  by  their  works. 

The  condition  of  such  persons  is  worse  than  it  would  have 
been  if  they  had  never  heard  the  gospel ;  because  they  sin 
against  great  light.  Peter,  speaking  of  those  who  had  escaped 
the  pollutions  of  the  world,  through  the  knowledge  of  the  Saviour 
Jesus  Christ,  but  had  become  again  entangled  therein,  declareth, 
that  "  the  latter  end  is  worse  with  them  than  the  beginning ;"  and 
that  "  it  had  been  better  for  them  not  to  have  known  the  way  of 
righteousness,  than  after  they  had  known  it,  to  turn  from  the  holy 
commandment  delivered  unto  them." 

Christ  also  saith.  Matt  xii.  "  When  the  unclean  spirit  is  gone 
out  of  a  man,  he  walketh  through  dry  places,  seeking  rest,  and 
finding  none.  Then  he  saith,  I  will  return  into  my  house  from 
whence  I  came  out ;  and  when  he  is  come,  he  findeth  it  empty, 
swept  and  garnished.  Then  goeth  he,  and  taketh  with  himself 
seven  other  spirits  more  wicked  than  himself,  and  they  enter  in 
and  dwell  there ;  and  the  last  state  of  that  man  is  worse  than  the 
first."  Thus  we  see  that  although  God  needeth  not  our  good 
works,  yet  he  requireth  them  to  be  directed  toward  our  neigh- 
bour; and  that  when  he  hath  enlightened  our  minds  by  the 
preaching  of  his  word,  and  shown  us  the  way  wherein  we  should 
walk,  if  we  depart  therefrom,  he  will  visit  us  with  heavy  and 
severe  chastisements. 

In  the  same  manner  God  dealeth  with  cities  and  with  king- 
doms. When  he  hath  given  them  great  light  and  understanding 
of  his  ways,  if  they  still  continue  in  wickedness,  he  sendeth  terri- 
ble judgments  upon  them.  Before  the  Jews  were  carried  captive 
to  Babylon,  God  warned  them  by  his  holy  prophets,  and  also  sent 
the  good  king  Josiah  to  reign  over  them ;  but  when  they  con- 
tinued in  wickedness,  he  punished  them  according  ta  their  deserts. 
Before  he  destroyed  the  Egyptians,  he  preachea  to  them  by 
Moses  and  Aaron.  Likewise,  before  the  deluge,  he  sent  the 
patriarch  Noah,  a  preacher  of  righteousness ;  but  as  men  did  not 
repent,  but  increased  in  wickedness,  God  determined  to  destroy 
23  727 


178  LUTHER'S  SERMONS. 

the  whole  world,  save  righteous  Noah  and  his  family.  The  cities 
of  Sodq^  and  Gomorrah  were  likewise  destroyed,  because  they 
would  not  hearken  to  Lot,  a  righteous  man,  and  one  that  feared 
God. 

Thus  we  see,  that  although  God  is  very  merciful  and  long-suf- 
fering toward  those  that  otiend  him,  yet,  when  they  resist  all  his 
gracious  methods  to  recover  them  from  their  sins,  and  bring  them 
back  to  their  duty,  he  executeth  terrible  vengeance  upon  them, 
as  happened  in  the  case  of  these  cities  and  nations.  Let  us 
therefore  take  heed  to  ourselves  that  we  obey  the  gospel  which 
we  have  received,  and  live  according  to  its  precepts ;  for  if  we 
do  not,  God  will  execute  his  vengeance  against  us,  and  deal  with 
us  even  as  the  lord  did  with  the  servant  in  the  parable ;  he  will 
deliver  us  to  Satan  to  be  tormented  for  ever. 


SERMON  XIII. 

Luke,  Chap.  I.    From  the  6Sth  to  the  79th  verses,  inclusive. 

68.  Blessed  be  the  Lord  God  of  Israel ;  for  he  hath  visited  and  redeemed 
his  people, 

69.  And  hath  raised  up  an  horn  of  salvation  for  us,  in  the  house  of  his 
servant  David. 

70.  As  he  spake  by  the  mouth  of  his  holy  prophets,  which  have  been  since 
the  world  began. 

71.  That  we  should  be  saved  from  our  enemies,  and  from  the  hand  of  all 
that  hate  us. 

72.  To  perform  the  mercy  promised  to  our  fathers,  and  to  remember  his 
holy  covenant; 

73.  The  oath  which  he  sware  to  our  father  Abraham, 

74.  That  he  would  grant  unto  us,  that  we,  being  delivered  out  of  the  hand 
of  our  enemies,  might  serve  him  without  fear, 

75.  In  holiness  and  righteousness  before  him,  all  the  days  of  our  life. 

76.  And  thou,  child,  shalt  be  called  the  Prophet  of  the  Highest,  for  thou 
shalt  go  before  the  face  of  the  Lord  to  prepare  his  ways: 

77.  To  give  knowledge  of  salvation  unto  his  people,  by  the  remission  of 
their  sins. 

78.  Through  the  tender  mercy  of  our  God :  whereby  the  day-spring  from 
on  high  hath  visited  us, 

79.  To  give  light  to  them  that  sit  in  darkness  and  in  the  shadow  of  death, 
to  guide  our  feet  into  the  way  of  peace. 

These  are  the  words  of  that  godly  man  Zacharias,  the  father 
of  John  the  Baptist.  In  the  preceding  part  of  this  chapter,  the 
evangelist  inrorms  us,  that  as  Zacharias  was  executing  the 
priest's  office  in  the  temple,  being  then  advanced  in  years,  and  as 
yet  without  issue,  the  angel  of  the  Lord  appeared  unto  him,  and 
announced  to  him  that  his  ^vife  Elisabeth  should  conceive  and 

72S 


LUTHER'S  SERMONS.  179 

bear  a  son,  and  that  he  should  call  his  nanne  John.  That  he 
should  be  great  in  the  sight  of  the  Lord,  and  filled  with  the  Holy 
Ghost  from  his  mother's  womb;  and  that  he  should  go  before  the 
Lord,  in  the  spirit  and  power  of  Elias,  to  turn  the  hearts  of  the 
fathers  to  the  children,  and  the  disobedient  to  the  wisdom  of  the 
just,  to  make  ready  a  people  prepared  for  the  Lord. 

But  Zacharias,  doubting  of  what  the  angel  had  informed  him, 
because  both  he  and  his  wife  were  well  stricken  in  years,  required 
a  sign  by  which  he  should  know  that  these  things  should  come  to 
pass ;  whereupon,  the  angel  said  unto  him,  "  I  am  Gabriel,  that 
stand  in  the  presence  of  God ;  and  am  sent  to  speak  unto  thee, 
and  to  show  thee  these  glad  tidings:  And  behold,  thou  shalt  be 
dumb,  and  not  able  to  speak,  until  the  day  that  these  things  shall 
be  performed,  because  thou  believest  not  my  woixls,  which  shall 
be  fulfilled  in  their  season,"  Accordingly,  Zacharias  was  dumb 
until  his  son  was  born ;  and  when  they  made  signs  to  him  to 
know  how  he  should  be  called,  he  asked  for  a  writing-table,  and 
wrote  according  to  the  words  of  the  angel,  that  his  name  should 
be  John.  Immediately  after  this,  the  tongue  of  Zacharias  was 
loosed,  and  being  filled  with  the  Holy  Ghost,  he  prophesied  in  the 
words  of  the  text. 

Blessed  be  the  Lord  God  of  Israel;  for  he  hath  visited  and 
redeemed  his  people,  (verse  68.)  These  words  require  but  little 
exposition:  for  I  think  it  is  well  known  to  every  one  what  is 
meant  by  this  visitation  and  redemption.*  The  word  of  God 
which  is  preached  unto  us,  is  indeed  a  glorious  visitation;  it 
bringeth  us  glad  tidings  of  redemption;  it  delivereth  from  sin, 
death,  and  hell,  and  filleth  us  with  joy  and  sweet  consolation. 
This  redemption  was  not  accomplished  by  the  sword,  or  by  vio- 
lence, but  by  the  word  alone ;  and  in  this  it  consisteth  more  than 
in  the  death  of  Christ ;  for  it  was  on  account  of  the  word  that 
our  Saviour  shed  his  blood  on  the  cross.  It  was  this  word  that 
John  preached ;  and  to  them  that  first  hear  the  gospel,  it  is  the 
same  as  if  John  did  preach  it  now ;  for  it  saith  unto  them,  as 
John  also  did  cry  in  the  wilderness  of  Judea,  "  Repent  ye,  for  the 
kingdom  of  heaven  is  at  hand." 

Although  Zacharias  speaketh  here  of  things  that  are  to  come, 
yet  he  speaketh  of  them  as  if  they  had  already  happened  ;  because 
he  knew  by  the  revelation  of  God,  that  these  things  would 
surely  come  to  pass.  In  the  child  that  was  born  unto  him,  he 
beheld  a  messenger  sent  from  God,  to  declare  his  word,  and  to 
mak%  known  his  will  to  mankind;  and  who  should  be  the  herald 
of  the  long-expected  Messiah. 

Although  Zacharias  undoubtedly  conceived  great  joy  because 
a  son  was  born  unto  him  in  his  old  age,  whereby,  whatever  igno- 
miny and  contempt  he  and  his  wife  Elisabeth  had  suffered,  on 
account  of  their  being  without  children,  was  taken  away ;  yet 

729 


180  LUTHER'S  SERMONS. 

this  was  not  the  chief  cause  of  his  rejoicing.  His  greatest  joy 
was,  that  this  son  was  to  be  a  preacher  of  the  word  of  God,  and 
a  prophet  of  the  Most  High.  He  rejoiced,  moreover,  that  he 
should  himself  be,  as  it  were,  transformed  from  an  old  to  a  young 
man,  and  should  become  a  pupil  of  his  ijifant,  then  in  the  cradle ; 
who,  he  foresaw,  would  become  a  far  greater  prophet  than 
himself. 

Thus  we  see  what  great  blessings  God  conferreth  upon  those 
that  fear  him,  and  patiently  await  his  own  time.     We  also  learn 
that  we  should  never  distrust  the  promises  of  God,  as  he  is  abun- 
'  dantly  able  to  do  all  things  that  seem  good  to  him,  however  im- 
possible they  may  appear  to  us. 

And  hath  raised  up  a  horn  of  salvation  for  us  in  the  house  of 
his  servant  David,  {verse  69).  These  words  are  not  spoken  of 
John,  for  he  was  not  of  the  house  of  David,  but  of  the  tribe  of 
Levi.  But  Zacharias  here  prophesieth  of  Christ,  who  was  of  the 
house  and  royal  line  of  David.  Among  the  Hebrews,  the  word 
horn  was  often  used  metaphorically,  to  express  power,  strength, 
dominion,  or  any  thing  wherein  one  might  trust.  Sometimes  it 
also  signified,  figuratively,  kings,  emperors,  principalities,  or  do- 
minions ;  thus,  in  Daniel,  chap,  vii.,  the  prophet  saw  among  other 
beasts,  one  which  had  ten  horns ;  and  when  the  interpretation 
thereof  was  given  him,  these  horns  were  made  to  signify  king- 
doms ;  and  such  application  of  this  term  is  frequent  in,  and  pecu- 
liar to  the  Hebrew  laliguage. 

We  must  therefore  understand  by  the  horn  of  salvation,  Jesus 
Christ  and  his  kingdom ;  and  it  is  said  to  be  raised  up  in  the 
house  of  David,  because  Christ  was  of  the  stock  and  lineage  of 
David.  It  is  called  a  horn  of  salvation  or  blessedness.  Some 
kingdoms  are  distinguished  for  their  extent;  others  for  the  num- 
ber of  their  inhabitants,  the  abundance  of  their  treasures,  or  their 
prowess  in  war.  Some  kings  are  renowned  for  their  military 
achievements ;  others  for  their  riches,  power,  and  opulence.  But 
the  kingdom  of  Christ  ditiereth  from  all  other  kingdoms,  inasmuch 
as  it  is  a  kingdom  of  grace,  of  life,  of  righteousness,  of  truth, 
and  of  every  thing  that  pertaineth  to  salvation.  Christ  likewise 
is  distinguished  from  all  other  kings,  because  he  is  able  to  confer 
life  and  eternal  happiness  upon  his  subjects.  Other  kings  may 
indeed  bestow  upon  their  subjects  temporal  benefits,  or  may  de- 
prive them  of  existence,  but  they  cannot  confer  upon  them  life  or 
immortal  felicity :  for  earthly  kings  are,  like  other  men,  subject 
to  death ;  they  must  at  last  fall  and  perish,  and  leave  their  p(fwer, 
their  riches,  and  their  honours,  behind  them.  But  Christ  is  im- 
mortal and  eternal,  and  his  kingdom  is  without  end. 

This  kingdom  is  said  to  be  raised  up  —  by  whom  is  it  raised 
op?  Even  by  the  Holy  Ghost.  It  is  raised  up  in  the  house  of 
David. — It  is  therefore  a  kingdom  in  the  earth,  yet  nevertheless, 

730 


LUTHER'S  SERMONS.  181 

a  kingdom  of  salvation.  It  is  not  a  kingdom  in  heaven  among 
the  angels,  but  a  spiritual  kingdom  on  the  earth  among  men 
clothed  with  flesh  and  blood,  and  subject  unto  death. 

But  how  Cometh  it  to  pass,  that  in  this  kingdom  which  exists 
among  mortals,  men  are  delivered  from  the  power  of  death? 
those  who  were  before  miserable  are  made  happy,  and  those  who 
were  the  subjects  of  Satan,  become  the  children  of  God.  I  think 
that  ye  are  all  sufficiently  well  acquainted  with  the  reason  hereof; 
yea,  that  ye  understand  it  as  well  as  I  do  myself;  nevertheless, 
these  things  should  be  frequently  repeated.  A  christian  cannot 
die,  because  Christ  hath  suffered  death  for  him.  He  overcame 
death*,  that  we  might  be  delivered  therefrom ;  and  he  took  our 
sins  upon  himself,  that  we  might  be  freed  from  them.  Those, 
therefore,  who  belong  to  this  kingdom,  can  never  die ;  neither  can 
they  be  subject  to  sin  or  Satan ;  otherwise,  this  would  not  be  a 
kingdom  of  salvation  or  blessedness. 

But  although  a  christian  fs  thus  exempt  from  these  things,  yet 
God  suffereth  the  appearance  of  them  to  remain;  so  that  our 
consciences  are  still  troubled  on  account  of  sin,  the  judgment  of 
God  terrifieth  us,  death  assaileth  us,  and  seemeth  ready  to  devour 
us ;  Satan  is  at  hand,  and  seeketh  to  overcome  us.  It  is  neces- 
sary that  this  appearance  of  evil  continue,  that  we  may  not  be 
exalted,  but  may  perceive  and  feel  that  we  are  nothing  but  mise- 
rable and  wretched  sinners.  A  christian  is  therefore  defiled,  and 
at  the  same  time  without  sin ;  for,  under  this  appearance  of  sin, 
lie  hid  innocence,  righteousness,  and  victory  over  death,  hell,  and 
Satan. 

The  world  esteemeth  that  a  good  kingdom,  where  all  things 
are  quiet,  peaceable,  and  prosperous ;  where  there  is  no  fear  from 
enemies  without,  or  seditions  within,  but  all  things  go  forward 
safely  and  well.  It  is,  however,  not  so  in  the  kingdom  of  Christ; 
for  in  this  kingdom,  the  flesh  warreth  with  the  spirit,  and  life  and 
death,  sin  and  righteousness,  Christ  and  Satan,  do  fight  against 
each  other ;  but  the  spirit,  life,  righteousness,  and  Christ,  will  at 
last  prevail,  and  overcome  their  enemies. 

Christ  said  unto  Peter,  Matt.  xvi.  "  Thou  art  Peter,  and  upon 
this  rock  I  will  build  my  church :  and  the  gates  of  hell  shall  not 
prevail  against  it."  He  doth  not  say  they  shall  not  assail  it,  or 
fight  against  it;  for  the  life  of  a  christian  is  a  continual  warfare 
against  temptations.  While  he  is  here,  he  must  sometimes  feel 
the  remorse  of  sin,  the  fear  of  punishment,  the  horror  of  death, 
yea,  and  even  death  itself  But  nevertheless,  this  is  only  to  out- 
ward appearance,  for  at  the  same  time,  the  word  and  the  spirit 
are  strengthening,  encouraging,  and  assuring  him  that  God  is  not 
angry  with  him,  that  his  sins  are  forgiven,  and  that  he  shall  never 
die,  nor  be  forsaken. 

Concerning  sin,  I  have  never  known  or  heard  of  any  in  whom 

Q  731 


182  LUTHER'S  SERMONS. 

it  was  not.  Set  whomsoever  thou  wilt  before  thee,  provided  he 
be  a  mortal  man,  and  in  him  thou  wilt  discover  sin.  Paul,  a 
very  great  apostle,  affirmeth  that  he  felt  sin  in  his  members  :  for 
he  saith,  Rom.  vii.  18,  19.  "  To  will  is  present  with  me,  but  how- 
to  perform  that  which  is  good  I  find  not:  for  the  good  that  1 
would,  I  do  not;  but  the  evil  which  I  w^ould  not,  that  I  do."  He 
wished  indeed  to  be  free  from  sins,  but  nevertheless  he  was 
obliged  to  live  in  them.  And  so  every  christian  is  likewise 
desirous  to  be  exempted  from  sin,  but  this  cannot  be  brought  to 
pass  in  this  life.  As  long  as  we  are  clothed  with  this  flesh,  and 
bear  the  burden  thereof  about  with  us,  so  long  sin  will  remain 
in  us.  We  may  indeed  strive  against  our  carnal  propensities, 
and  keep  them  in  some  degree  under  subjection,  but  we  cannot 
entirely  subdue  them.  The  old  Adam,  which  is  flesh  and  blood, 
still  remaineth  with  us,  and  as  long  as  these  continue,  sin  cannot 
be  wholly  extinguished. 

It  therefore  appeareth,  that  in  Christ's  kingdom  on  the  earth, 
some  appearance  of  sin  still  remaineth ;  so  that  every  one  may 
with  propriety  pray,  as  Christ  taught  his  disciples,  "  Our  father, 
&c.  forgive  us  our  trespasses,  as  we  forgive  those  that  trespass 
against  us."  It  is  not  given  to  any  on  earth,  to  say,  they  are 
subject  to  no  sin;  and  if  any  go  thus  far,  it  is  Satan  that  deceiv- 
eth  them :  they  are  false,  and  not  true  christians. 

I  know  that  some  persons  imagine,  that  in  the  kingdom  of 
Christ  there  is  no  unrighteousness ;  that  all  things  therein  are  free 
from  sin  and  uncleanness;  and  that  a  christian  should  be  as  pure 
and  as  holy  as  Christ  himself  They  often  say,  that  if  christians 
commit  all  the  sins  whereof  they  accuse  themselves,  they  are 
certainly  worse  than  those  who  do  not  profess  Christianity.  But 
these  know  nothing  of  the  nature  of  this  kingdom ;  and  the  dif- 
ference between  them  and  christians  is,  that  a  christian  is  sensi- 
ble of  his  sins,  whereas  their  consciences  are,  as  it  were,  seared 
with  a  hot  iron.  He  is  not  a  christian  who  thinketh  he  hath  no 
sin,  neither  feeleth  any ;  for  a  christian  knoweth  his  infirmities, 
is  sensible  of  his  sins,  is  sorry  for  them,  and  doth  lament  over 
them.  It  grieveth  him  to  the  heart  that  he  must  bear  the  miser- 
able burden  of  this  flesh,  and  he  crieth  out  in  the  language  of 
Paul,  Rom.  vii.  "  O  wretched  man  that  I  am  !  who  shall  deliver 
me  from  the  body  of  this  death?"  The  kingdom  of  Christ  there- 
fore existeth  among  sins,  and  is  established  where  he  hath  set  it, 
that  is,  in  the  house  of  David.  Yea,  set  David  himself  before 
you,  and  you  will  find  him  to  have  been  a  sinner;  notwithstand- 
ing he  is  bold  to  glory,  that  he  is  a  servant  acceptable  to  his 
Lord. 

Thus,  ye  perceive  that  a  christian  is  both  dead  and  yet  alive : 
that  he  is  undefiled  in  the  midst  of  sins ;  that  although  he  is  sub- 
ject unto  Satan,  still  he  hath  dominion  over  him.     For  though 

732 


LUTHER'S  SERMONS.  183 

sin,  death,  and  hell  assail,  they  do  not  overcome  him,  inasmuch 
as  this  kingdom  triumphs  over  them  all.  It  is  therefore  called  a 
horn  of  salvation,  because  it  is  a  strong  and  powerful  kingdom  ; 
which,  though  frequently  assailed,  doth  alway  repel  the  assaults 
of  its  enemies. 

As  he  spake  by  the  mouth  of  his  holy  prophets,  which  have  been 
since  the  world  began,  {verse  70.)  Zacharias  here  signifieth  that 
the  time  had  arrived  wherein  God  would  fulfil  the  promise  he 
had  made  by  the  mouth  of  his  holy  prophets ;  for  all  the  prophets 
from  the  time  of  David  did  prophesy,  that  the  seed  of  David 
should  have  a  kingdom  in  the  earth,  and  yet  a  spiritual  kingdom. 
Isaiah  and  Jeremiah  foretold  that  it  should  be  such  a  kingdom, 
that  the  government  thereof  should  consist  in  the  influence  of  the 
spirit,  and  of  the  word  ;  and  to  thos^  prophecies  doth  Zacharias 
here  refer.  The  other  prophets  do  likewise  speak  of  the  same 
kingdom,  but  not  so  manifestly. 

That  we  should  he  saved  from  our  enemies,  and  from  the  hand 
of  all  that  hate  us.  (verse  71.)  The  evangelist  hath  hitherto 
spoken  of  this  kingdom  in  general  terms  ^  but  now  he  cometh  to 
speak  of  it  more  particularly,  and  deelareth  what  benefits  we 
shall  derive  therefrom.  First,  we  shall  be  saved  from  our  ene- 
mies, and  from  the  hand  of  all  that  hate  us.  Ye  may  here  per- 
ceive and  understand,  dearly  beloved  brethren,  that  this  verse 
doth  most  plainly  witness  and  declare,  that  we  who  are  of  this 
kingdom,  do  live  in  the  midst  of  enemies,  and  that  we  must  • 
expect  nothing  else  than  to  be  hated  of  them ;  but  it  also  affirm- 
eth  that  this  kingdom  was  raised  up  in  order  that  we  might  be 
saved  from  them,  and  delivered  out  of  their  hands.  This  should 
give  us  comfort,  and  encourage  us  to  serve  under  the  Prince  of 
this  kingdom.  But  if  we  would  secure  his  favour,  we  must  not 
serve  the  world,  neither  seek  to  gain  its  favour,  or  strive  to  have 
no  enemies  therein:  but  we  should  look  for  nothing  else  than 
what  is  here  set  forth  unto  us :  for  if  we  be  hated  o£  the  world, 
it  is  an  evidence  that  we  belong  to  this  kingdom. 

Zacharias  declareth  in  this  verse,  that  this  kingdom  was 
established  in  order  that  we  might  be  saved  from  our  enemies. 
Now,  if  it  delivereth  from  our  enemies,  and,  as  it  were,  wresteth 
us  out  of  their  hands,  it  cannot  be  a  kingdom  of  peace ;  but  it 
must  needs  abide  the  hatred  and  malice  of  the  world-  And  we 
see  even  now,  that  the  enemies  thereof  bear  a  deadly  hatred  and 
aversion  to  the  light  which  we  trust  hath,  through  the  blessing 
of  God,  shone  forth  in  some  degree  in  these  days.  No  people 
are  so  persecuted,  as  the  christians.  Not  only  the  pope  and  the 
furious  bishops,  with  their  false  apostles,  but  also  the  princes  of 
the  earth,  the  self-righteous,  and  the  wise  of  the  world,  are  all  in 
array  against  them.     They  are  not  even  content  with  putting 


184  LUTHER'S  SERMONS. 

,  them  to  death,  but  they  would  totally  extinguish  their  name,  that 
no  trace  nor  memorial  might  remain  of  them  among  men. 

But  we  are  given  to  understand  that  Christ  is  our  king,  and 
that  he  will  deliver  us  out  of  the  hands  of  our  enemies.  We 
shall  not  therefore  be  destroyed;  for  though  ihey  be  many  who 
do  persecute,  yet  this  kingdom  ts  more  powerful  than  the  world, 
and  Christ  is  stronger  than  the  princes  thereof;  and  as  he  hath 
promised  us  deliverance,  he  will  not  fail  us  if  we  place  our  trust 
and  our  confidence  in  him. 

To  perform  the  mercy  promised  to  our  fathers,  and  to  remember 
his  holy  covenant :  the  oath  which  he  sware  to  our  father  Abraham, 
verses  (72,  73.)  The  apostles  often  refer  to  the  old  Testament,  to 
show  that  the  events  which  were  taking  place  in  their  days  were 
foretold  by  the  prophets ;  and  thus  doth  Zacharias  in  this  place. 
In  Genesis  xxii.  18.  we  read  that  God  promised  Abraham,  that  in 
his  seed  all  the  nations  of  the  earth  should  be  blessed ;  which 
promise  he  confirmed  by  an  oath.  This  promise  referred  to 
Christ,  that  through  him  should  come  peace,  blessings,  and  salva- 
tion to  all  nations.  And  though  the  fulfilment  of  this  promise 
was  deferred  so  long  that  many  supposed  it  was  abolished,  yet 
we  see  that  it  was  in  process  of  time  most  fully  accomplished ; 
and  that  God  hath  bountifully  bestowed  upon  mankind  all  things 
whatsoever  that  he  promised  to  Abraham  and  his  posterity. 

God  is  merciful  and  favourable,  not  because  of  our  merits,  as 
♦though  he  owed  it  to  our  righteousness,  but  of  his  mere  grace  and 
mercy.  We  cannot  glory  that  we  have  delivered  ourselves  from 
sin,  or  that  we  have  deserved  his  goodness,  and  the  preaching  of 
the  gospel ;  no,  it  is  not  so ;  here  is  no  place  for  boasting.  But 
the  text  saith,  that  God  promised  our  fathers  that  he  would  give 
us  those  things.  Upon  this  promise  the  prophets  stay  themselves 
■with  boldness,  and  by  it  we  attain  unto  true  goodness;  therefore, 
he  that  glorieth,  let  him  glory  in  the  Lord:  for  we  live  in  his 
kingdom,  and  enjoy  his  goodness  and  grace. 

There  is  none  at  this  day  to  whom  the  gospel  hath  appeared, 
that  can  boast  of  having  attained  it  by  their  own  works;  for 
those  which  are  counted  the  best  works,  and  most  excellent  stu- 
dies, are  disallowed  and  overthrown.  This  therefore  is  certain, 
that  all  we  have,  cometh  by  the  mere  grace  and  goodness  of 
God.  This  is  that  which  Zacharias  saith  was  foretold  by  the 
prophets,  and  promised  and  confirmed  by  an  oath  to  the  fathers, 
that  he  would  perform  unto  us  the  covenant  made  to  Abraham. 
By  myself  have  I  sworn,  saith  the  Lord,  that  in  blessing,  I  will 
bless  thee,  and  in  thy  seed  shaii  all  the  nations  of  the  earth  be 
blessed.  Gen.  xxii.  And  now  the  time  is  present,  the  hour  is 
come,  wherein  he  hath  sworn  salvation  should  come  unto  us ;  as 
it  is  declared,  Mark  xvi.  "  Go  ye  into  all  the  world,  and  preach 

784 


LUTHER'S  SERMONS.  185, 

the  gospel  to  every  creature.  He  that  believeth,  and  is  baptized, 
shall  be  saved ;  but  he  that  believeth  not  shall  be  damned." 

Abraham  died  long  before  the  fulfilment  of  the  promise;  but 
in  spirit  and  in  faith,  he  was  partaker  of  it.  The  promise  was 
made  unto  him,  although  he  looked  not  for  the  accomplishment 
thereof  in  this  life :  that  is,  his  life  was  not  prolonged  until  the 
preaching  of  the  gospel.  The  fulfilment  of  the  promise  was  after 
his  death;  we  therefore  perceive  that  the  promise  was  not  made 
to  Abraham  because  of  his  merit.  God  chasteneth,  reproveth, 
rebuketh,  stirreth,  allureth,  and  doth  whatsoever  is  to  be  done ; 
but  the  worldlings  rob  him  of  his  honour,  and  attribute  it  to 
themselves :  that  is,  they  will  not  acknowledge  whatsoever  they 
receive  to  come  by  his  grace.  When  we  glory  of  good  things, 
and  do  not  acknowledge  God  to  be  the  author  and  giver  of  them, 
we  make  ourselves  as  God,  and  treat  him  as  our  servant;  he 
being  dishonoured,  and  the  honour  attributed  to  us. 

Zacharias  saith,  moreover,  That  he  icould  grant  unto  us,  thai 
ice,  being  delivered  out  of  the  hand  of  our  enemies,  might  serve 
him  without  fear,  in  holiness  and  righteousness  before  him,  all  the 
days  of  our  life,  (verses  74  and  75.)  He  hath  defined  the  nature 
and  properties  of  this  kingdom ;  that  is,  the  covenant  made  with 
Abraham,  that  in  his  seed  all  the  nations  of  the  earth  should  be 
blessed,  &c.  These  words  of  blessing,  saith  he,  I  will  interpret 
to  you :  "  That  we,  being  delivered  out  of  the  hand  of  our  ene- 
mies, might  serve  him  without  fear,  in  holiness  and  righteousness 
before  him,  all  the  days  of  our  life." 

This,  to  the  world  and  the  flesh,  savoureth  not  well :  for  the 
world  murmureth,  and  saith,  "  We  thought  that  he  would  have 
given  us  some  precious  thing;  as  a  purse  of  gold,  a  rich  wife, 
fair  and  beautiful  children,  goodly  houses,  and  whatsoever  ^ings 
we  are  delighted  in;  but  now  we  perceive  it  to  be  otherwise; 
we  hear  that  we  must  serve  him  without  fear,  in  holiness  and 
righteousness,  and  thus  endeavour  to  please  him  We  must  have 
spiritual  eyes  and  ears,  that  we  may  rig^htly  consider  and  under- 
stand the  word.  It  is  said,  he  will  deliver  us  from  all  our  ene- 
mies: by  this  we  understand,  that  this  kingdom  is  placed  in 
the  midst  of  enemies ;  and  when  we  are  delivered  from  them, 
we  should  always  obe^  him  that  delivered  us,  without  fear.  For 
God  hath  bestowed  this  blessing  upon  us,  that  we  might  hereafter 
serve  him  alone. 

The  words,  without  fear,  inferreth  that  we  shall  quietly  enjoy 
the  good  things  of  this  present  world,  and  of  the  world  to  come. 
For  a  christian  is  sure  of  the  forgiveness  of  his  sins,  although  he 
may  yet  be  troubled  wdth  them.  He  is  sensible  that  death  hath 
no  power  over  him ;  that  Satan  will  not  overcome  him,  and  that 
the  world  cannot  prevail  against  him.  Such  a  heart  is  freed 
from  fear.  It  must  not  be  understood  that  we  do  not  feel  sin  at 
24  Q  2        735 


186  LUTHER'S  SERMONS. 

all,  but  that  we  are  greatly  grieved  and  troubled  with  it.  When 
we  are  terrified  by  death,  when  we  are  reproached  and  slandered 
by  the  world,  we  may  be  grieved,  but  they  do  not  prevail,  nor 
overcome  us ;  for  the  heart,  notwithstanding,  remaineth  safe  and 
quiet  in  God. 

What  care  I,  if  the  world  hate  me,  if  I  displease  not  him  that 
dwelleth  in  heaven  ?  If  this  hatred  continue  daily,  if  sin  rage, 
if  the  w- orld  talk  and  prate  about  me,  I  will  pass  over  these  things 
as  though  I  heard  them  not.  This  is,  indeed,  to  forsake  the 
world ;  to  die  unto  it,  and  to  live  without  fear.  We  must  be 
occupied  about  no  other  thing,  but  that  which  is  accordvng  to  the 
will  of  God ;  we  n'lust  speak  nothing  but  what  will  please  him, 
and  which  we  know  to  be  agreeable  to  his  word.  We  must  do 
those  works  which  we  know  to  be  acceptable  before  him  ;  what- 
soever we  do  in  our  whole  life,  whether  outwardly  or  inwardly, 
we  must  have  bis  glory  in  view,  and  endeavour  to  fulfil  his  will. 
Then  we  shall  be  separated  from  the  world,  notwithstanding  we 
may  still  live  in  it.  If  the  Lord  be  on  our  side,  we  shall  be  in 
safety,  in  holiness  and  righteousness  before  him,  all  the  days  of 
our  life. 

We  find  that  even  Peter,  Paul,  and  John,  lived  not  without  sin. 
When  we  desire  to  be  holy  before  God,  we  must  not  trust  to  our 
own  life  and  works,  but  to  his  mere  mercy  and  grace.  We  must 
be  so  affected  that  we  can  say,  Lord,  if  thou  shouldst  call  me  to 
an  account,  I  should  be  unable  by  my  own  works  to  stand  in  thy 
sight :  nevertheless,  I  glory  that  I  am  thy  servant,  for  thou  dost 
give  me  continually ;  and  that  thou  hast  promised  to  Abraham, 
that  thou  wilt  for  Christ's  sake  vouchsafe  to  show  thy  mercy  unto 
me.  If  I  of  myself  be  not  godly  and  righteous,  Christ  is  godly 
and  nghteous ;  if  I  be  profane,  he  is  holy ;  if  I  be  not  without 
fear,  he  is  void  of  all  fear:  thus  I  may,  as  it  were,  transfer  my- 
self to  Christ.  He  will  therefore  have  us  to  glory  that  we  are 
godly  and  hofy,  but  not  by  our  own  works. 

When  we  teach  in  our^sermons  that  salvation  consisteth  not  in 
our  works  or  )\ie,  but  in  the  gift  of  God,  men  are  slow  to  do 
good ;  they  will  not  live  an  honest  life,  but  will  be  disobedient, 
and  falsely  afiirm  that  good  works  are  prohibited.  Nevertheless, 
God  requireth  us  to  lead  an  honest  life  outwardly ;  and  he  that 
doth  not,  shall  at  length  receive  due  punishment.  If  we  preach 
of  an  honest  and  godly  life,  the  world  will  furiously  attempt  to 
build  ladders  to  get  to  heaven;  which  God  will  by  no  means 
approve :  again,  a  dishonest  and  ignominious  life  doth  not  become 
christians.     What,  therefore,  must  we  do  ? 

Those  who  have  respect  to  an  honest  and  fair  life  only,  it  were 
better  for  them  to  be  swallowed  up  in  wickedness :  yet  notwith- 
standing, God  will  not  have  us  to  lead  a  filthy  and  dishonest  life. 

736 


LUTHER'S  SERMONS.  187 

If  we  lead  an  honest  and  upright  Hfe,  we  are  apt  to  arrogate  to 
ourselves  that  which  belongs  to  God.  We  must  therefore  lead  a 
quiet  and  peaceable  life  before  the  world,  which  may  also  be 
acceptable  to  God :  but  we  must  not  esteem  it  so  highly  as  to 
think  that  we  thereby  merit  any  thing  from  God.  Thus,  a  chris 
tian  continueth  the  holy  servant  of  God  without  fear,  not  by  his 
good  works  and  holy  life,  but  by  the  grace  of  Christ.  But  he 
that  affirmeth  that  he  is  holy  by  his  works,  is  blasphemous 
against  God,  robbeth  him  of  his  honour,  and  denieth  Christ. 
Wherefore  it  would  be  better  for  him,  (as  hath  been  observed,) 
to  be  swallowed  up  in  wickedness,  than  to  declare  himself  to  be 
a  christian,  yea,  godly  and  holy ;  for  in  this  he  dishonoureth 
Christ  in  such  a  manner,  that  it  is  as  much  as  if  he  declared  that 
there  was  no  Christ.  If  we  do  not  acknowledge  that  God  saveth 
us  by  his  divine  mercy,  is  it  not  as  much  as  to  say  he  is  neither 
holy  nor  blessed?  Therefore,  if  I  be  a  christian,  I  must  confess 
that  I  am  one  because  Christ  himself  is  holy.  And  although  my 
conscience  doth  reprove  me  of  sin,  I  must  still  persevere  in  this, 
that  his  holiness  is  greater  than  rrty  sins;  thus,  I  must  live 
honestly  outwardly,  and  inwardly  rest  and  trust  in  Christ  alone. 

Zacharias  turneth  his  speech  to  the  child,  and  saith.  And  thou, 
child,  shalt  be  called  the  Prophet  of  the  Highest,  for  thou  shalt  go 
before  the  face  of  the  Lord  to  prepare  his  ways,  {verse  76.)  This 
shall  be  thy  office :  thou  shalt  be  the  first,  and  shalt  first  begin  : 
that  is,  thou  shalt  be  the  prophet  of  the  Highest.  But  what 
manner  of  prophecy  shall  this  be  I  Thou  shalt  be  the  forerunner 
of  the  Lord,  and  shalt  prepare  his  way.  When  any  prince 
cometh,  some  one  goeth  before  him  to  prepare  the  way.  John 
doing  the  like,  goeth  before  Christ,  saying,  "  I  am  the  voice  of 
one  crying  in  the  wilderness,  make  straight  the  way  of  the 
Lord." 

Such  things  hath  no  prophet  at  any  time  spoken;  but  they 
have  prophesied  of  these  things,  that  a  prophet  should  come,  who 
would  establish  a  kingdom  that  should  remain  forever.  This 
prophet  doth  live,  even  at  the  time  when  our  Lord  maketh  his 
appearance.  The  gospel  was  preached,  and  baptism  administer- 
ed, by  the  coming  and  ministry  of  John;  Christ  also  began, 
nearly  at  the  same  time.  Thus  we  see  that  the  office  of  John 
was,  to  prepare  a  way  for  the  Lord.  Which  preparation  is,  to 
bring  people  to  the  knowledge  of  our  Lord  and  Saviour  Jesus 
Christ :  for  he  is  the  grace,  gift,  king,  and  horn  of  our  salvation. 

No  man  can  come  unto  Christ,  except  in  the  spirit  of  humility. 
John  therefore  teacheth  men  that  they  are  sinners ;  he  that 
acknowledgeth  himself  to  be  a  sinner,  and  feeleth  that  he  hath 
nothing  whereof  to  boast,  understandeth  the  voice  of  John;  when 
he  saith,  prepare  ye  the  way  of  the  Lord,  for  he  is  at  hand  that 
followeth  me,  who  is  greater  than  I ;  him  ye  shall  hear  and  obey. 

737 


188  LUTHER'S  SERMONS.  . 

Thus  John  pointeth  out  the  way  of  salvation,  through  the  Lamb 
of  God  that  taketh  away  the  sins  of  the  world. 

To  give  knowledge  of  salvation  unto  his  people,  by  the  remission 
of  their  sins,  {verse  77.)  That  is,  thou  shait  begin  the  office, 
and  minister  the  word,  whereby  is  taught  and  learned  how  we 
are  saved.  Which  salvation  or  blessedness  consisteth  in  this, 
how  we  may  obtain  remission  of  sins,  and  become  partakers  of 
the  grace  of  God :  not  how  we  may  become  famous  through 
abundance  of  riches,  glory,  and  power  on  earth,  as  the  Jews 
have  hitherto  understood  it ;  for  where  remission  of  sin  is,  there 
is  merit,  reward,  or  satisfaction ;  otherwise  it  could  not  be  called 
remission  of  sin.  We  are  therefore  to  understand  how  God  for- 
giveth  us  our  sins  without  works  or  merit,  and  saveth  us  by  mere 
grace  and  mercy,  by  the  following  verse :  Through  the  tender 
mercy  of  our  God ;  lohereby  the  day-spring  from  on  high  hath 
visited  us.  {verse  78.) 

Here  it  appeareth,  that  those  who  teach  and  observe  laws, 
works,  and  merit,  strive  against  the  mercy  of  God,  and  know- 
ledge of  salvation.  For  he  doth  not  say  that  forgiveness  of  sin 
hath  come  by  the  prayers  and  works  of  the  fathers,  or  of  any 
of  the  saints,  but  through  the  tender  mercy  of  God.  This  for- 
giveness of  sin  which  cometh  to  us  by  mercy,  is  without  our 
merit :  for  Christ  the  Lord,  who  is  our  Mediator,  hath  obtained 
it  for  us.  God  required  that  satisfaction  should  be  made  for  our 
sins,  and  that  his  honour  might  be  preserved ;  here  we  were  able 
to  do  nothing;  Christ  alone  was  able  to  make  the  atonement. 
Therefore  it  is  said.  Through  the  tender  mercy  of  our  God,  the 
day-spring  from  on  high  hath  visited  us.  It  is  evident  that  it  was 
not  by  our  merit,  but  through  mere  mercy,  that  Christ  came  and 
offered  himself  as  a  sacrifice  for  our  sins,  that  we  might  obtain 
eternal  salvation.  He  is  called  the  day-spring  from  on  high, 
which  signifieth  his  divinity ;  for  he  proceedeth  from  the  Father, 
as  the  beams  do  from  the  sun. 

To  give  light  to  them  that  sit  in  darkness  and  in  the  shadmo  of 
death,  to  guide  our  feet  into  the  way  of  peace,  {verse  79.)  These 
words  of  Luke,  agreeth  with  those  of  Isaiah ;  where  he  saith, 
the  people  that  ivalked  in  darkness,  have  seen  a  great  light,  &c. 
Here  he  referreth  to  Christ,  who  was  to  be  the  light  of  the 
world ;  who,  by  the  gospel,  was  to  enlighten  the  heai'ts  of  those 
that  were  held  captive  by  Satan,  and  bring  them  to  God ;  yea, 
and  guide  our  feet  into  the  way  of  peace.  Thus  ye  have  heard 
how  Zacharias  hath  set  forth  the  gospel  and  kingdom  of  Christ, 
with  all  the  fruits  and  conditions  thereof.  It  is  a  kingdom  of 
grace,  and  of  forgiveness  of  sins ;  also  of  peace,  joy,  quietness, 
salvation,  and  goodness.  God  grant  that  we  may  become 
thoroughly  acquainted  with  this  kingdom,  and  be  made  the  happy 

partakers  thereof.    Amen. 

738 


LUTHER'S  SERMONS.  189 

SERMON  XIV. 

Philippians,  Chap.  IV.  verses  4,  5,  G,  and  7. 

4.  Rejoice  in  the  Lord  alway  :  and  again  I  say,  Rejoice. 

5.  Let  yonr  moderation  be  known  unto  all  men.     The  Lord  is  at  hand. 

6.  Be  careful  for  nothing:  but  in  every  thing  by  prayer  and  supplication, 
with  thanksgiving,  let  your  requests  be  made  known  unto  God. 

7.  And  the  peace  of  God,,  which  passeth.  all  understanding,  shall  keep 
your  hearts  and  minds  through  Christ  Jesus. 

This  text  is  but  short,. nevertheless  it  abounds  with  true  chris- 
tian doctrine.  In  the  first  place,  we  are  instructed  how  we 
ought  to  behave  ourselves  toward  God:  and  in  the  second  place, 
how  we  ought  to  conduct  ourselves  toward  our  neighbours. 
Rejoice  in  tlie  Lord  always.  This  joy  is  the  fruit  of  faith ;  as 
witnessed  by  St., Paul,  when  he  saith.  Gal.  v.  "  The  fruit  of  the 
Spirit  is  love,  joy,  peace,  long-suffering,,  gentleness,  goodness, 
faith,  meekness,  temperance,"  &c.  It  cannot  be  that  a  person 
rejoiceth  in  the  Lord,  who  hath  not  yet  believed  in  him  !  There- 
fore, where  there  is  no  faith,  there  can  be  nothing  but  fear,  trem- 
bling, horror,  and  sadness,  as  often  as  they  think  on  God,  or  hear 
his  name  mentioned.  Yea,  hatred  and  enmity  toward  God 
remaineth  in  such  hearts;  being  void  of  faith,  they  find  them- 
selves defiled  with  sin,  and  therefore  remain  in  unbelief. 

The  wicked  are  troubled,  cast  down,  fearful,  and  greatly  terri- 
fied, thinking  that  the  vengeance  of  God  every  moment  hangeth 
over  them.  "" Solomon  saith,  "The  wicked  flee  when  no  man  pur- 
sueth."  Again,  it  is  said  in  Deut.  xxviii.  "  The  Lord  shall  give 
thee  a  trembling  heart,  and  thy  life  shall  hang  in  doubt  before 
thee."  Such  a  heart  can  have  no  joy  in  the  Lord ;  it  always 
feeleth  that  the  revenging  hand  of  God  is  heavy  upon  it.  This 
joy  belongeth  to  the  righteous ;  to  those  that  are  upright  in  heart. 
It  is  said,  Psalm  xxxii.  "Be  glad  in  the  Lord,  and  rejoice,  ye 
righteous ;  and  shout  for  joy,  all  ye  that  are  upright  in  heart."  It 
is  manifest  that  this  scripture  was  not  written  forsinners,  but  for 
the  righteous.  Sinners  must  first  be  shown  how  they  may  be 
delivered  from  sin,  and  obtain  God's  favour ;  which,  when  they 
have  learned  and  obtained,  it  followeth  that  they  of  their  own 
accord  rejoice  in  the  Lord,  being  delivered  from  remorse  of  con- 
science. 

If  any  demand  how  one  may  be  delivered  from  remorse  of 
conscience,  and  have  God  become  merciful  unto  him,  we  will 
answer.  He  who  seeketh  after  these  things,  must  not  begin  with 
his  own  works,  (as  do  the  papists,)  tormenting  his  conscience  and 
increasing  the  wrath  of  God,  but  let  him  despair  of  himself  and 

739 


190  LUTHER'S  SERMONS. 

all  his  works,  and  embrace  the  promises  of  God  in  Christ,  having 
faith  that  he  shall  receive  whatsoever  is  promised  in  the  gospel. 
The  promises  of  the  gospel  are,  th^  Christ  should  make  an  atone- 
ment for  our  sins,  and  become  our  high  priest,  mediator,  and 
advocate  before  God ;  that  we  may  not  doubt  but  that  our  sins 
are  forgiven  through  his  merits,  and  that  we  are  reconciled  to 
God. 

When  such  a  fate  possesseth  the  heart,  and  the  gospel  is  thus 
received,  God  appeareth  pleasant,  and  altogether  lovely.  The 
heart  enjoys  his  grace  and  favour,  and  hath  a  strong  confidence 
in  him:  it  is  quiet,  and  free  from  the  fear  of  his  vengeance:  it  is 
cheerful,  and  exulteth  in  the  goodness  of  God,  manifested  through 
Christ  the  Saviour.  From  such  love  proceedeth  faith,  joy,  peace, 
gladness,  giving  of  thanks,  praise,  and  a  marvellous  delight  in 
God  our  heavenly  Father,  who  dealeth  so  kindly  with  us,  and 
poureth  forth  his  grace  in  such  abundance  upon  those  who  do  not 
deserve  it. 

This  is  the  joy  of  which  St.  Paul  speaketh,  when  he  saith, 
Rejoice  in  the  Lord  ahvays.  He  doth  not  tell  us  to  rejoice  in  gold 
or  silver,  gluttony  or  drunkenness,  in  health,  knowledge,  wisdom, 
power,  glory,  friendship,  favour,  nor  in  good  works,  or  whatsoever 
is  without  God ;  for  these  afford  but  deceitful  and  vain  joy,  which 
cannot  satisfy  the  heart.  The  joy  which  believers  have,  is  putting 
their  trust  in  God,  committing  themselves  to  his  care,  and  relying 
upon  him  as  their  kind  and  tender  Father. 

Whatsoever  joy  is  not  after  this  sort,  the  Lord  contemneth  and 
rejecteth.  Jeremiah  saith,  chap.  ix.  "  Let  not  the  wise  man  glory 
in  his  wisdom,  neither  let  the  mighty  man  glory  in  his  might,  let 
not  the  rich  man  glory  in  his  riches ;  but  let  him  that  glorieth, 
glory  in  this,  that  he  understandeth  and  knovveth  me."  And  Paul 
saith,  2  Cor.  x.  "  He  that  glorieth,  let  him  glory  in  the  Lord." 
We  must  rejoice  ahvays.  Some  will  rejoice  when  all  things  go 
according  to  their  wishes ;  but  when  adversity  cometh,  they 
change  joy  for  sadness  and  sorrow.  But  it  is  said  in  the  xxxiv. 
Psalm,  "  1  will  bless  the  Lord  at  all  times :  his  praise  shall  con- 
tinually be  in  my  mouth."  Who  shall  hurt  him  unto  whom  God 
is  merciful?  surely,  sin  shall  not  harm  him,  neither  shall  death  or 
hell ;  wherefore,  it  is  said,  Psalm  xxiii.  "  Yea,  though  I  walk 
through  the  valley  of  the  shadow  of  death,  I  will  fear  no  evil." 

And  again  Paul  saith,  Romans  viii.  "  Who  shall  separate  us 
from  the  love  of  Christ?  shall  tribulation,  or  distress,  or  persecu- 
tion, or  famine,  or  nakedness,  or  peril,  or  sword  ?  I  am  persuaded, 
that  neither  death,  nor  life,  nor  angels,  nor  principalities,  nor 
powers,  nor  things  present,  nor  things  to  come,  nor  height,  nor 
depth,  nor  any  other  creature,  shall  be  able  to  separate  us  from 
the  love  of  God  which  is  in  Christ  Jesus  our  Lord."  Again,  I 
say,  rejoice.     This  repetition  of  the  apostle  confirmeth  his  ex- 

740 


LUTHER'S  SERMONS.  191 

hortation :  and  truly  not  without  cause ;  for  we  live  in  the  midst 
of  sin  and  tribulation,  which  move  us  to  sadness  and  heaviness- 
Wherefore,  the  apostle,  endeavouring  to  comfort  us,  exhorteth  us 
to  rejoice  in  the  Lord  always,  though  we  sometimes  fall  into  sin. 
Joy  in  the  Lord  ought  always  to  have  the  first  place  in  our  hearts, 
and  overcome  the  sorrow  and  sadness  occasioi:ked  by  reason  of 
our  sins.  We  must  always  think  of  what  is  written  in  1  John  ii. 
"  If  any  man  sin,  we  have  an  advocate  with  the  Father^  Jesus 
Christ  the  righteous :  and  he  is  the  propitiation  for  our  sins." 

The  apo'stle  hath  already  informed  us  how  men  ought  to  behave 
themselves  toward  God ;  namely,  that  they  serve  him  with  a 
cheerful  heart,  and  rejoice  in  him  continually.  He  now  declareth 
in  few  words,  how  the  believers  ought  to  behave  themselves 
toward  men ;  saying,  Let  your  moderation  he  knoum  unto  all  men. 
That  is,  be  joyful  toward  God,  always  rejoicing  in  him ;  but 
toward  men,  be  of  a  patient  mind,  and  so  conduct  yourselves 
that  ye  be  ready  to  suffer  all  things,  and  yield  in  everything  as 
much  as  possible  without  transgressing  the  commands  of  God. 

We  must  endeavour  to  please  all  men  in  that  which  is  good ; 
we  must  interpret  aright  the  sayings  of  others,  and  accept  the 
part  which  is  good ;  that  men  may  see  that  we  are  of  those  who 
would  not  disagree  with  any  man  for  any  cause  whatever;  who 
are  rich  with  the  rich,  and  poor  with  the  poor;  rejoicing  with 
those  that  rejoice,  and  weeping  with  those  that  weep :  in  short, 
that  we  are  all  things  to  all  men,  that  they  may  acknowledge  that 
we  are  grievous  to  none ;  but  agreeable,  of  a  patient  mind,  and 
obedient  in  all  things.  We  must  endeavour  to  order  and  apply 
ourselves  unto  all,  according  to  their  capacity  and  ability :  we 
must  be  ready  to  permit,  to  take  irvgood  part,  to  obey,  to  give 
place,  to  do,  to  omit,  to  suffer  all  things,  for  the  benefit  of  our 
neighbour ;  even  though  we  suffer  hindrance,  loss  of  substance, 
name,  and  body,  thereby. 

In  order  to  make  these  things  more  plain,  we  will  introduce  an 
example.  Paul,  speaking  of  himself,  saith,  1  Cor.  ix.  "  Unto  the 
Jevys  I  became  as  a  Jew,  that  I  might  gain  the  Jews ;  to  them 
that  are  under  the  law,  as  under  the  law,  that  I  might  gain  them 
that  are  under  the  law ;  to  them  that  are  without  law,  as  without 
law,  (being  not  without  law  to  God,  but  under  the  law  to  Christ,) 
that  I  might  gain  them  that  are  without  law.  To  the  weak, 
became  I  as  weak,  that  I  might  gain  the  weak:  I  am  made  all 
things  to  all  men,  that  I  might  by  all  means  save  some."  We 
here  see  the  patient  and  pliant  mind,  rightly  observing  those 
things  which  are  here  commanded.  The  apostle  did  sometimes 
eat  and  drink,  and  do  all  things  as  a  Jew ;  sometimes  he  did  eat 
and  drink  with  the  Gentiles,  and  did  all  things  as  free  from  the 
law ;  for  only  faith  in  God,  and  love  toward  our  neighbour,  are 
necessarilv  required;   all  other  things  are  free;   and  we  may 

741 


192  LUTHER'S  SERMONS. 

freely  observe  them  for  one  man's  sake,  and  omit  them  for  the 
sake  of  another. 

It  is  contrary  to  this  moderation  or  meekness,  when  one,  hav- 
mg  an  impatient  mind,  trusteth  to  his  own  knowledge,  and  con- 
tendeth  that  one  thing  among  the  rest  is  absolutely  necessary  or 
unnecessary,  applying  himself  to  none,  but  endeavouring  to  have 
all  others  apply  themselves  unto  him :  in  this  he  perverteth  the 
softness  and  meekness  here  taught ;  yea,  and  the  liberty  of  faith 
also.  We  read  in  Matthew  and  Mark,  that  Christ  suffered  his 
disciples  to  break  the  sabbath ;  and  he  himself  did  also  break  it, 
when  the  case  so  required :  when  it  was  otherwise,  he  kept  it,  for 
which  he  gave  this  reason ;  The  Son  of  man  is  lord  also  of  the 
sabbath.  Which  is  as  much  as  to  say,  the  sabbath  is  free,  that 
thou  mayst  break  it  for  one  man's  sake  and  convenience,  and  for 
the  sake  and  convenience  of  another,  thou  mayst  keep  it. 

Paul  caused  Timothy  to  be  circumcised,  because  of  the  Jews ; 
for  they  thought  it  of  importance  toward  their  salvation :  again, 
he  would  not  have  Titus  circumcised,  because  certain  Jews 
urged  it  unjustly ;  so  that  the  circumcision  of  Titus  would  have 
been  a  confirmation  of  error  unto  them,  rather  than  profit.  Paul, 
therefore,  would  keep  circumcision  free;  that  he  might  some- 
times use  it,  and  at  other  times  omit  it,  as  he  should  perceive  it 
to  be  commodious  and  profitable  to  others. 

Every  one  ought  to  behave  himself  toward  all  men  according 
to  this  doctrine,  and  the  examples  before  mentioned ;  not  to  be 
selfish  and  stubborn,  but  to  regard  those  things  that  will  be 
acceptable  to  his  neighbour.  When  it  doth  not  hinder  thy  faith, 
and  will  profit  thy  neighbour  to  yield  somewhat  of  thy  own 
right,  if  thou  do  it  not,  thou  art  without  charity,  and  neglectest 
that  christian  patience  spoken  of  by  St.  Paul.  We  can  scarce 
find  a  better  example  of  this  subject,  than  the  case  of  two 
unfeigned  friends;  for  as  they  behave  themselves  toward  each 
other,  so  ought  a  christian  to  behave  himself  toward  every  one. 
Either  of  them  endeavoureth  to  gratify  the  other,  either  giveth 
place  to  the  other,  suffereth,  doeth,  and  omitteth  whatsoever;  he 
seeth  to  be  for  the  profit  and  convenience  of  the  other,  and  that 
freely,  without  constraint.  Each  of  them  diligently  applieth 
himself  to  the  will  of  the  other ;  neither  of  them  compelleth  the 
other  to  follow  his  mind,  and  if  one  should  use  the  goods  of  the 
other  he  would  not  be  offended,  but  take  it  in  good  part,  and 
instead  of  grudging,  would  rather  offer  him  more.  In  short, 
between  such  there  is  no  exaction  of  law,  no  grudging,  no  con- 
straint, no  necessity ;  but  liberty,  favour,  and  good  will. 

On  the  contrary,  such  as  are  impatient  and  obstinate,  who  take 
nothing  in  good  part  of  any  man,  but  endeavour  to  make  all 
things  subject  to  their  own  will,  and  order  all  things  according  to 
their  own  judgment,  such,  I  say,  trouble  the  world,  anH  are  the 

742 


LUTHER'S  SERMONS.  193 

cause  of  all  the  discord,  contention,  wars,  and  evil  that  existeth. 
They  say  that  they  do  those  things  for  the  love  of  justice ;  and 
for  that,  they  endeavour  to  defend  what  is  right.  Thus  we  see 
verified  the  saying  of  a  Heathen,  that  "  extreme  rigour  is  extreme 
injury."  And  Solomon  saith,  Eccl.  vii.  "  Be  not  righteous  over- 
much ;  neither  make  thyself  over-wise."  For,  as  extreme  rigour 
is  extreme  injury,  so  too  much  wisdom  is  extreme  folly :  that  is, 
when  wise  men  boast,  they  boast  beyond  measure. 

It  is  proper  that  we  observe  a  measure  of  our  judgment,  wis- 
dom, and  prudence ;  but  in  all  things  we  must  apply  ourselves  to 
the  promotion  of  the  happiness  of  others.  Let  your  moderation, 
or  patient  mind,  he  hioivn  unto  all  men.  He  doth  not  command 
thee  to  be  made  known  unto  all  men,  or  to  tell  of  thy  moderation 
before  all  men ;  he  doth  not  say,  tell  it  forth,  but,  let  it  be  knmvn ; 
that  is,  endeavour  to  practise  it  toward  men.  So  that  if  any  are 
disposed  to  speak  evil  of  you,  his  mouth  may  be  stopped  by  the 
testimony  of  all  others,  who  have  witnessed  your  moderation 
and  meekness.  Christ  saith.  Matt.  v.  "  Let  your  light  so  shine 
before  men,  that  they  may  see  your  good  works,  and  glorify 
your  Father  which  is  in  heaven."  Again  it  is  said,  1  Peter  ii.  12. 
"Having  your  conversation  honest  among  the  Gentiles;  that, 
whereas  they  speak  against  you  as  evil-doers,  they  may  by  your 
good  works,  which  they  s^all  behold,  glorify  God  in  the  day  of 
visitation." 

By  the  words,  all  men,  it  is  not  meant  all  the  men  in  the  world, 
but  rather  all  sorts  of  men:  that  is,  we  must  let  our  moderation 
be  known  toward  enemies  as  well  as  friends ;  as  well  toward 
servants  as  masters,  small  as  great,  poor  as  rich,  strangers  as 
those  at  home ;  toward  them  that  we  know  not,  a^  toward  those 
with  whom  we  are  familiar.  Some  behave  themselves  in  a  very 
gentle  and  patient  manner  toward  strangers,  but  are  obstinate 
and  froward  toward  those  with  whom  they  associate.  There 
are  many  who  take  all  things  in  good  part  from  the  great  and 
rich,  and  interpret  every  thing  in  the  most  favourable  manner; 
but  toward  the  poor  and  abject  they  show  no  gentleness  or 
meekness,  neither  take  any  thing  of  them  in  good  part. 

We  are  all  ready  to  do  for  our  children,  parents,  friends  and 
kinsmen,  and  favourably  interpret,  and  willingly  bear  whatsoever 
they  do.  How  often  do  we  even  praise  the  manifest  vices  of 
our  friends,  or  at  least  wink  at  them !  but  toward  our  enemies  or 
adversaries  we  show  none  of  these  favours;  in  them  we  can  find 
nothing  that  is  good,  nothing  that  is  to  be  borne,  nothing  that  can 
be  spoken  well  of,  but  we  dispraise  every  thing  they  do.  To 
such,  Paul  here  speaketh,  saying,  let  your  moderation  (or  patient 
mind)  he  known  to  all  men.  He  would  have  our  moderation  and 
christian  meekness  to  be  perfect  and  entire  toward  all,  whether 
they  be  enemies  or  friends ;  he  would  have  us  suffer  and  take  in 
25  R  743 


194  LUTHER'S  SERMONS. 

good  part  all  things  of  all  men,  without  respect  to  persons  or 
deserts. 

Such  undoubtedly  will  our  moderation  be,  if  it  be  not  counter- 
feit; even  as  gold  remaineth  gold,  whether  possessed  by  the 
godly  or  ungodly.  The  silver  that  Judas  received,  when  he 
betrayed  the  Lord,  was  not  turned  into  ashes,  but  remained  the 
same:  so  a  patient  mind  that  is  sincere,  continueth  like  itself, 
whether  exercised  toward  rich  or  poor,  friends  or  foes.  Our 
nature  being  corrupt  and  deceitful,  we  are  apt  to  be  patient  and 
pliant  toward  rich  men,  great  personages,  strangers,  and  friends, 
and  not  toward  others ;  wherefore  it  is  false,  vain,  vile,  hypo- 
critical, and  nothing  but  deceit  and  mockery  before  God. 

In  these  few  words,  is  comprehended  the  life  which  a  christian 
ought  to  lead  toward  his  neighbour.  For  he  that  is  of  a  patient 
and  meek  mind,  studielh  to  deserve  well  of  all  men;  as  well  of 
the  body  as  soul,  as  well  in  deed  as  in  word.  When  a  mind  is 
so  patient,  as  to  bear  the  ofl'ences  and  malice  of  others,  there  is 
love,  joy,  peace,  long-suffering,  gentleness,  goodness,  and  what- 
soever is  the  fruit  of  the  spirit:  Gal.  v.  But  here  the  flesh  mur- 
mureth  :  it  is  said,  if  we  should  endeavour  to  take  all  things  in 
good  part  from  all  men,  the  unjust  would  abuse  our  meekness, 
and  take  from  us  all  things ;  yea,  they  would  not  suffer  us  to 
live :  but  the  apostle  abundantly  satisfi.eth  this  distrust  and  foolish 
cogitation ;  even  from  this  place  to  the  end  of  the  text :  The 
Lord  is  at  hand.  He  will  not  therefore  forsake  thee,  but  will 
nourish  and  protect  thee. 

It  is  said.  Psalm  Iv.  "  Cast  thy  burden  upon  the  Lord,  and  he 
shall  sustain  thee."  And  1  Peter  v.  "  Cast  all  your  care  upon 
him:  for  he  careth  for  you."  And  again,  Christ  saith.  Matt.  vi. 
"  Behold  the  fowls  of  the  air :  for  they  sow  not,  neither  do  they 
reap,  nor  gather  into  barns;  yet  your  heavenly  Father  feedeth 
them.  Are  ye  not  much  better  than  they  ?"  All  which  agreeth 
with  the  present  consolation  of  the  apostle,  and  hath  the  same 
meaning  as  the  following:   The  Lord  is  at  hand. 

Be  careful  for  nothing;  hut  in  every  thing  by  prayer  and  sup- 
plication with  thanksgiving  let  your  requests  he  made  known  unto 
God.  In  these  words  the  apostle  t<3acheth  us  to  cast  our  care 
upon  God,  and  turn  to  him  by  prayer  and  supplication.  He,  who 
will  not  put  his  trust  in  God,  when  he  meets  with  difficulty  and 
disappointments,  but  will  first  weigh  all  things  by  his  own  reason, 
and  oi'der  them  according  to  his  own  judgment,  will  find  himself 
involved  in  many  perplexities,  and  will  lose  all  joy  and  quietness 
*  thereby.  Such  a  person  laboureth  in  vain,  and  plungeth  himself 
still  deeper  into  trouble  and  misery,  from  which  he  is  not  able  to 
extri(fate  himself.  This  we  may  learn  by  our  own,  and  by  the 
experience  of  others. 

The  admonition  of  Paul  concerning  prayer  is  given,  lest  we 

744 


LUTHER'S  SERMONS.  195 

should  be  sleepy  and  slothful,  and  not  pray  for  the  things  of  which 
we  stand  in  need.  He  that  indulgeth  himself  in  slothfulness,  shall 
be  easily  wrapped  in  the  cares  of  this  world.  Therefore,  in  every 
thing  by  prayer  and  supplication,  with  thanksgiving,  let  your 
requests  be  made  known  unto  God.  When  we  are  in  trouble,  we 
must  flee  unto  prayer,  and  make  known  our  wants  to  God,  and 
desire  him  to  bestow  upon  us  those  things  of  which  we  stand  in 
need. 

We  must  here  take  some  notice  of  the  formation  of  prayer, 
and  what  is  the  true  manner  of  praying.  The  apostle  mention- 
eth  four  things;  prayer,  supplication,  giving  of  thanks,  and 
I'equests  or  petitions.  Prayer  is  the  words  or  speech  wherein 
something  is  desired;  as  the  Lord's  Prayer,  the  Psalms,  «Stc. 
Supplication,  is  when  the  petition  is  urged  with  earnestness,  as 
when  one  prayeth  for  something  that  is  very  dear  and  excellent 
to  him ;  as  when  we  pray  unto  God  by  his  mercy,  by  his  Son,  by 
his  promise,  by  his  name,  &c. ;  as  in  the  iollovving  passages: 
Psalm  cxxxii :  "  Lord,  remember  David  and  all  his  afliictions." 
And  Paul  saith,  Romans  xii.  "  I  beseech  you  therefore,  brethren, 
by  the  mercies  of  God  ;"  and  2  Cor.  x.  "  I  beseech  you  by  the 
meekness  and  gentleness  of  Christ,"  &c. 

A  petition  or  request  is,  when  we  name  that  which  is  desired, 
and  for  which  supplication  is  made;  as  we  may  see'in  Matt.  vii. 
"  Ask,  and  it  shall  be  given  you ;  seek,  and  ye  shall  find  ;  knock, 
and  it  shall  be  opened  unto  you :  for  every  one  that  asketh, 
receiveth;  and  he  that  seeketh,  findeth;  and  to  him  that  knock- 
eth,  it  shall  be  opened."  Thanksgiving  is,  when  the  benefits  of 
God  are  rehearsed,  whereby  faith  is  strengthened,  and  stirred  up 
to  look  for  that  which  is  desired,  with  more  confidence.  Where- 
fore, prayer  urgeth  or  earnestly  entreateth  by  supplication,  but  is 
strengthened  and  made  sweet  and  acceptable  by  thanksgiving, 
and  therefore  obtaineth  whatsoever  it  asketh. 

We  read  that  this  manner  of  prayer  was  used  in  the  church, 
among  the  holy  fathers  of  the  Old  Testament ;  who  always  in 
their  prayers  were  wont  to  ask  with  supplication  and  thanksgiv- 
ing. The  same  also  we  see  in  the  Lord's  Prayer;  which  begin- 
neth  with  thanksgiving  and  with  praise ;  in  the  beginning  thereof 
we  confess  God  to  be  our  Father,  unto  whom  wo  have  access  by 
his  fatherly  love,  and  through  the  merits  of  his  Son. 

Paul  hath  well  expressed  the  mystery  of  the  golden  censer, 
mentioned  in  the  Old  Testament,  whereof  we  read  many  things 
in  the  books  of  Moses.  It  was  lawful  for  the  priests  only,  to 
burn  incense  ;  but  now,  all  we  who  believe  in  Christ,  are  priests ; 
wherefore  it  is  lawful  for  us,  and  for  us  only,  to  burn  the  incense 
of  prayers.  The  censor,  that  golden  vessel,  is  the  words  which 
we  utter  in  prayer:  surely  golden  and  precious  are  those,  of 

745 


196  LUTHER'S  SERMONS. 

which  the  Lord's  Prayer  consisteth,  the  Psalms,  and  other  pray- 
ers used  in  the  holy  scripture. 

Vessels,  in  scripture,  frequently  signify  words.  Wine,  water, 
burning  coals,  and  the  like,  are  contained  in  vessels  ;  so  the  mean- 
ing of  what  we  express,  is  contained  in  words.  By  the  cup  of 
Babylon,  is  understood  the  doctrine  of  men;  and  by  the  cup 
from  which  the  blood  of  Christ  is  drunk,  the  gospel.  The  burn- 
ing coals  whereon  the  frankincense  was  laid,  signify  thanksgiv- 
ing, and  the  rehearsing  of  benefits  in  prayer;  which  we  are 
wont  to  do  in  making  supplication.  That  fiery  coals  signify 
benefits,  is  manifest  by  referring  to  Romans  xii.  where  the  apostle 
reciteth  the  words  of  Solomon ;  Proverbs  xxv.  "  If  thine  enemy 
hunger,  feed  him ;  if  he  thirst,  give  him  drink :  for  in  so  doing 
thou  shalt  heap  coals  of  fire  on  his  head."  Benefits  may  pro- 
perly be  called  coals  of  fire,  for  they  inflame  the  heart  with  love, 
which  was  before  cold  and  inactive. 

In  the  law  it  was  prohibited  to  lay  the  frankincense  upon  any 
other  coals  except  those  that  were  of  the  altar  of  the  Lord : 
which  signifieth  that  we  must  not  rehearse  our  own  good  deeds 
in  prayer,  as  did  the  pharisee,  (Luke  xv.)  but  only  the  benefits 
of  God  bestowed  upon  us  in  Christ :  he  is  our  altar,  and  by  him 
we  must  offer :  and  for  the  benefits  received  by  him  we  must 
give  thanks,  and  make  mention  of  them  in  prayer  for  the  increas- 
ing of  our  faith.  This  Paul  teacheth,  where  he  saith.  Col.  iii. 
"Do  all  things  in  the  name  of  the  Lord  Jesus,  giving  thanks  to 
God  and  the  Father  by  him."  For  God  will  not  suffer  us  to 
glory  in  any  thing  else  in  his  sight,  which  he  declared  in  a  type 
or  figure.  Lev.  x.  where  we  read  that  Nadab  and  Abihu,  the  sons 
of  Aaron,  were  consumed  in  a  flame  from  the  altar  of  the  Lord, 
because  they  burned  incense,  taking  other  fire  than  that  of  the 
altar. 

The  works  of  Christ  are  acceptable  to  God ;  we  must  there- 
fore give  thanks  for  these  only,  and  rejoice  in  prayer.  Incense 
signifieth  the  petitions  made  in  prayer.  Paul  saith,  let  your 
petitions  he  made  hnoicn  unto  God ;  wherein  he  seemeth  to  have 
considered  and  interpreted  them  as  a  sweet  savour  ascending 
from  the  censer.  As  though  he  had  said,  when  ye  burn  incense 
sweet  and  acceptable  unto  the  Lord,  make  your  petitions  known 
unto  God  with  supplication  and  thanksgiving:  this  incense  and 
savour  being  sweet  and  acceptable  to  God,  ascendeth  to  heaven 
like  vapours  of  smoke,  and  entereth  even  unto  the  throne  of  God. 

As  burning  coals  give  a  strong  savour  and  make  it  ascend 
upward,  so  the  memory  of  the  benefits  of  God  which  we 
rehearse  in  thanksgiving,  maketh  pirayer  steadfast  and  bold, 
which  ascendeth  into  heaven  ;  but  without  which  it  fainteth,  is 
cold,  and  of  no  force.     Therefore,  before  we  can  pray  effectually 

746 


LUTHER'S  SERMONS.  197 

with  faith,  our  hearts  must  be  inflamed  by  the  memory  of  the 
benefits  which  God  hath  bestowed  upon  us  in  Christ. 

Perhaps  some  may  demand  how  our  petitions  are  to  be  made 
known  to  God,  seeing  they  are  known  unto  him  before  we  pray? 
I  answer ;  the  apostle  adjoined  this,  that  he  might  instruct  us  of 
what  sort  true  prayer  ought  to  be :  namely ;  being  assured,  and 
having  confidence  and  trust  in  God.  Such  a  prayer  is  not  made 
at  adventure,  neither  passeth  it  away  into  the  wind,  as  the  prayer 
of  those  who  have  no  regard  whether  God  hear  or  not,  yea, 
rather  believe  that  he  doth  not  hear ;  which  is  not  to  pray  or  ask 
of  God,  but  to  tempt  and  mock  him. 

Jf  a  man  desire  money  of  me,  whom  I  certainly  know  to  be 
persuaded  in  his  own  mind  that  he  shall  not  receive  it,  I  should 
not  grant  his  request,  but  consider  myself  mocked.  How  much 
more  is  God  offended  at  our  much  crying  and  babbling,  when 
we  do  not  consider  whether  he  heareth  us  or  not.  Let  us  there- 
fore learn  to  make  known  our  petitions  unto  God ;  that  is,  so  ask 
that  we  doubt  not  that  they  are  known  and  accepted  by  him.  If 
we  in  faith  believe  that  we  shall  receive  whatsoever  we  ask,  we 
shall  receive  it :  for  as  we  believe,  so  it  cometh  unto  us.  As  the 
smoke  carrieth  the  savour  upward  from  the  censer,  so  faith  car- 
rieth  the  petitions  of  the  believers  into  the  presence  of  God; 
whereby  we  assuredly  believe  that  our  petitions  will  ascend  to 
God,  and  that  we  shall  obtain  those  things  that  we  ask. 

It  is  said  in  the  Psalms,  "  God  hath  heard  my  petition ;  give 
ear.  Lord,  unto  my  prayer,"  &c.  Christ  saith,  Matt.  xxi.  "  What- 
soever ye  shall  ask  in  prayer,  believing,  ye  shall  receive."  And 
James  saith,  chap.  i.  "  Ask  in  faith,  nothing  wavering.  For  he 
that  wavereth,  is  like  a  wave  of  the  sea  driven  with  the  wind 
and  tossed.  For  let  not  that  man  think  that  he  shall  receive  any 
thing  of  the  Lord."  Who  cannot  perceive  that  the  babbhng  and 
noise  which  is  made  through  the  world  in  monasteries,  is  mockery 
and  delusion?  The  prayers  of  these,  if  they  may  be  called 
prayers,  are  abundantly  shown  before  men;  but  God  doth  not 
regard  them,  neither  doth  he  hear  them ;  for  they  do  not  believe, 
neither  are  they  assured  that  their  prayers  are  heard  by  him ; 
therefore  as  they  believe,  so  do  they  receive.  It  was  time,  long 
ago,  that  those  mockeries  and  blasphemies  should  have  been 
abolished. 

If  we  pray  as  we  are  here  taught,  there  shall  be  nothing  which 
we  may  not  obtain.  We  pray  for  many  things  which  we  do  not 
receive,  but  this  is  not  marvellous,  for  it  is  evident  that  we  do 
not  ask  in  faith. 

And  the  'peace  of  God,  which  passeth  all  understanding,  shall 

keep  your  hearts  and  minds  through  Christ  Jesus.     By  the  peace 

of  God,  it  is  not  meant  that  whereby  God  is  peaceable  and  quiet 

in  himself,  but  that  which  he  giveth  unto  us,  and  poureth  into  our 

25  *  747 


198  LUTHER'S  SERMONS. 

hearts.  This  peace  is  given  to  us  while  in  the  world,  notwith- 
standing we  suffer  affliction.  It  passeth  all  understanding.  It 
must  not  be  understood  by  this,  that  we  cannot  perceive  it ;  for 
if  we  have  peace  with  God,  it  must  be  felt  in  the  heart  and  con- 
science, otherwise  we  could  not  be  preserved  by  it ;  but  it  is  to 
be  understood,  that  when  tribulation  cometh  upon  those  who 
know  not  God,  and  are  unacquainted  with  prayer  and  supplica- 
tion, who  trust  in  their  own  wisdom,  being  void  of  faith,  they 
become  exceedingly  disquieted  and  troubled,  not  knowing  the 
peace  of  God. 

Those  who  rejoice  sincerely  in  God,  knowing  that  he  is  favour- 
able to  them,  and  that  they  are  at  peace  with  him,  are  patient «dn 
tribulation,  and  endure  it  valiantly,  being  strengthened  inwardly 
by  faith.  When  the  believer  is  in  trouble,  he  committeth  all 
things  to  God,  without  seeking  to  know  when,  how,  where,  or  by 
whom  he  will  give  him  quietness.  Again ;  God  showeth  them  a 
great  favour,  insomuch  that  he  maketh  their  trials  of  great 
advantage  to  them,  which  no  one  would  suspect.  This  is  that 
peace  of  the  cross,  the  peace  of  God,  the  peace  of  conscience, 
yea,  true  christian  peace,  by  which  a  man  hveth  quietly  and 
peaceably  with  all  men. 

This  peace  cannot  be  comprehended  by  reason,  that  a  man 
under  the  cross  may  have  quietness  of  mind,  joy  of  heart,  and 
peace  even  in  the  very  invasion  of  his  enemies.  This  is  the  gift 
and  work  of  God,  which  is  unknown  to  all  except  those  that 
have  experienced  it.  Paul  saith,  Romans  xv.  13.  "  Now  the  God 
of  hope  fill  you  with  all  joy  and  peace  in  believing."  That  which 
he  here  calleth  peace  in  believing,  he  calleth  in  our  present  text 
the  peace  of  God. 

Paul  would  have  us  understand,  that  he  who  rejoiceth  in  the 
Lord  by  faith,  and  is  of  a  meek  and  patient  mind,  will  be  assault- 
ed by  the  devil;  who  will  raise  up  some  cross,  that  he  may 
thereby  drive  him  from  his  christian  duty.  The  apostle  therefore 
would  have  every  one  to  be  prepared  against  the  attacks  of 
Satan,  and  to  place  his  confidence  where  he  cannot  trouble  it : 
namely,  in  God.  We  must  wait  patiently  for  the  -coming  of  our 
Lord,  who  will  make  an  end  of  adversity :  by  this  means,  our 
minds,  hearts,  and  consciences,  will  be  preserved  and  kept  in 
peace. 

Patience  cannot  endure,  where  the  heart  is  not  confirmed  in 
this  peace :  for  only  those  who  possess  it,  are  persuaded  that  God 
is  favourable  to  them,  and  that  he  taketh  care  of  them.  We 
must  not  here  understand  the  hearts  and  minds  to  be  the  will  of 
nature,  but,  as  Paul  informeth  us,  of  Christ  Jesus.  These  are 
the  hearts  and  minds  produced  by  faith  and  love ;  and  those  that 
possess  them,  behave  with  reverence  toward  God,  and  in  a 
loving  and  gentle  manner  toward  their  neighbours.     They  believe 

748 


LUTHER'S  SERMONS,  199 

in  God,  and  love  him  with  their  whole  hearts,  and  are  always 
ready  to  do  whatever  will  be  acceptable  to  him,  and  to  their 
neighbours. 

Such  hearts  and  minds  as  these  are  often  beset  by  the  devil, 
who  by  the  fear  of  death,  and  other  troubles,  endeavoureth  to 
terrify,  and  drive  from  this  godliness;  suggesting  false  hopes, 
which  are  the  devices  and  imaginations  of  men.  Thus  the  mind 
sometimes  becomes  seduced,  and  seeketh  comfort  in  itself  and 
other  creatures ;  having  been  drawn  aside  from  the  true  worship 
of  God,  and  wrapped  in  the  snare  of  the  devil.  We  perceive  in 
this  short  text,  great  instruction  in  the  christian  life :  how  we 
must  conduct  ourselves  toward  God,  and  toward  our  neighbours. 
We  must  believe  God  to  be  all  things  unto  us,  and  we  must  be 
all  things  unto  our  neighbours.  We  must  be  kind  and  merciful 
to  them,  even  as  God  hath  been  kind  and  merciful  to  us ;  thus, 
we  must  receive  from  God  and  give  to  them ;  and  continue  in 
faith  and  love,  which  is  the  whole  sum  of  Christianity. 

In  what  a  godly  manner  Paul  setteth  forth  the  duties  of  a 
christian  in  this  text !  First,  he  teacheth  him  that  he  ought  to  be 
glad  and  rejoice  injhe  Lord  alioays :  Secondly,  to  show  himself 
meek  and  gentle  toward  all  Ms  neighbours :  if  it  be  said,  how  can 
I  do  that  without  loss  or  injury?  the  answer  is,  the  Lord  is  at 
hand :  if  there  be  objections  still,  if  it  be  said,  what  shall  I  do  if 
men  persecute  me,  and  take  away  what  I  possess  1  he  addeth,  be 
careful  for  nothing ;  but  in  every  thing  hy  prayer  and  supplica- 
tion with  thanksgiving  let  your  requests  be  made  knoivn  unto  God. 
If  the  flesh  again  murmur,  saying,  what  shall  I  do  if  I  be  oppres- 
sed and  set  at  nought  ?  he  concludeth  by  saying,  the  peace  of 
God,  which  passeth  all  understanding,  shall  keep  your  hearts  and 
minds  through  Christ  Jesus. 

749 


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